voidisyinyang

Chapter 16. So at this point the positive spirit will appear in the world to cure the sick, alleviate human suffering, etc. and then finally it will re-enter back into the body. It should now be not allowed to leave the body. Then as positive spirit continues to develop - it will "become all embracing, shining on heaven, earth and myriad things which will appear within its light." Then the four elements that make the body will scatter - after whatever time it takes to do so - space pulversizes the body and what is left is the golden immortal body which is indestructible. End of the book. Earlier in the book it calls this the "boundless body" which is pure chi vitality that then scatters across the universe.

Chapter 15 -- so for negative spirit ordinary men can not see it but the negative spirit can see them - but the top of the head is still shut. For positive spirit the top of the head has to open up. So when the positive spirit emerges out of the top of the head the red light of the yin chi will change into a demon who will use tricks to tempt him. The practiser if tricked then is taken by the demon to transmigrate through the six realms of existence. So practice Chapter Seven to transform the demon -- roll the eyes and suck in the golden light into the heart. When the positive spirit manifests first it is like a baby and so should only leave in fine weather. At the first time it should be made to return to the body at once. During the first three months it should be pulled out once a week. Always at day. at 6 months, once every three days the yang spirit can leave the top of the head. after a year, once a day. It should always be kept close to the body. After 2 years then it can leave a night also and more than once a day. It can leave the immediate area. After three years it can go distant places. If it meets humans or animals it should return immediately to the body. So go half a mile or a mile and then return. So then it is an earth-bound immortal at three years. After nine more years the physical body will transform into a golden immortal. So this process is by slowly changing the "demonic light" or yin chi light in the positive spirit - after the positive spirit is sucking in the body this means to take in more golden light to change the red light into gold. end of chapter 15

No - I'm saying READ Kingsley - his view on Plato is against all the "egg heads" that you refer to. the idea of Plato being a mystic is not some unacademic view -- Kingsley is way more nuanced than that. What did I say in my original post - no it does not mean that Plato was still a "mystic" -- but just a different kind of mystic. I realize Plato was a mystic - that is obvious - but he was a fundamentally wrong kind of mystic. Unless you study the math you don't understand that this is a structural issue of logic - it's not based on some individual's interpretation. Math professor Luigi Borzacchini understands this. You really haven't read Kingsley and you haven't read Borzacchini. My tag name here is Pythagorean. So stop the ad hominems and engage with the content. I quote Kingsley in my masters thesis from 2000. I've been researching this particular subject for a while. Are you really that surprised that real Pythagorean philosophy is not understood? O.K. Economics professor Michael Hudson even understands the truth! So Plato from ARchytas uses the square root of two as the fundamental secret of his philosophy. This is NOT Pythagorean philosophy but it was called Pythagorean philosophy!! This was then promoted by Plato as the model for social inequity. Michael Hudson’s essay, “Music as an Analogy for Economic Order in Classical Antiquity” in Jürgen Backhaus (ed.), Karl Bücher. Theory, History, Anthropology, Non-Market Economies (Marburg:Metropolis Verlag, 2000): pp. 113-35 citing Burkert, Walter (1972), Lore and Science in Ancient Pythagoreanism (Harvard University Press, 1972).

Chapter 14 - the immortal foetus. So the vibration in the lower tan t'ien goes away and then the practiser should stop eating salt. AFter about 2 years the immortal foetus in the lower tan t'ien begins to breath and the practiser should lift it to the solar plexus. The lower tan t'ien is where generative force is sublimated into vitality. The middle tan t'ien is where vitality is sublimated into spirit. The upper tan t'ien is where spirit is sublimated for its flight into space. If there remains a trace of negative yin chi energy then demonic states will arise. So this means some final MCO is still needed to turn the yin chi into yang chi energy. Then the yang chi will transmute the demons into prenatal spirit. So the void is not really empty but it is rather golden light. So the immortal foetus should continue taking in this golden light. "It is only after flying snow and falling heavenly flowers have been seen that spirit emerges from the foetus to become immortal." "When snow appears to dance in space while flowers fall in disorder from the sky, this is the time for (the spirit) to come out of the foetus." O.K. so if the spirit leaves the top of the head then multiple transformation bodies are possible as positive spirit seen by others, can pick things up -- and has all the powers to see into all the heavens, hells, past and future of humans, etc. end of chapter 14

So chapter 13 -- you sit on a wooden bun covered with cloth - to plug the anus and then you put a clothes pin on the nose to plug the nose. So first the kidneys got hot like boiling water. The generative force will no longer be left - having been fully transmuted into solar chi energy. So the penis and testicles will completely whither and can no longer be erect. When the golden light appears the first time - he should retreat to a mountain -- but if he is young and he can't then he will have to wait - but can enjoy life on earth as a long life free from ailments. If he can go to the mountain then bring supplies for three to nine years along with some companions who have the same goal. The third time the golden light manifests is the time for the breakthrough - if there is a fourth manifestation that means there has been too much fire and it will create postnatal generative fluid "thereby nullifying all progress so far achieved." So the immortal seed now has to be pinched up the spine. If the practiser tries to lift the seed up the spine with his mind this will stir the heart as fire and this will automatically close the coccyx. The pinch warms the marrow in the and loosens the marrow in the coccyx to let the immortal seed pass. If no one can pinch for him the he can rub downwards on the base of the spine. Then he should slowly roll his eyes upwards. So the immortal seed should thrust itself without the practiser thinking of doing so. Rolling the eyes and breathing through the nose and then the immortal seed will slowly work its way up the spine. Then after reaching the cavity of spirit then it will descend down via the throat - like the golden ambrosia - to the lower tan t'ien - as long as it doesn't escape out the nose, anus or mouth. So sucking is breathing through the nose, Pressing is the tongue against the roof of the mouth, Pinching is the companion who works the immortal seed up the spine, Shutting is the wooden bun on the anus and the clothes peg on the nose and the mouth shut and the finger shutting the mortal gate at the root of the penis. end of chapter 13.

Seth - the real Pythagorean math is very easy but the difficult part is unlearning all the Western brainwashing. So as soon as you are ready to do that - then the process can begin.

Chapter 12 - preparing the elixir of immortality So this chapter is like growing flowers in the winter. Very difficult!! The first have is when generative force is full and rises to meet eternal nature, thereby creating the light of vitality as moonlight. The second have is when vitality descends to meet the full generative force as (eternal) life thereby creating a reddish yellow golden light. When those two halves combine it is the immortal seed. The white and golden lights are like positive and negative ends of a wire. So the second manifestation of the golden light will be much brighter and that is when the practiser should finally stop the MCO practice. Keeping the lower tan t'ien warm - as time passes - all sorts of demonic states will tempt him. Visions of paradise, visions of hell, women, girls, etc. Just focus on the lower tan t'ien and practice the method of chapter 7 to drive out the demons. They are just caused by yin chi energy still in the body. Keep rolling the eyes to drive out the yin chi energy and increase the yang chi energy. So the third manifestion of the golden light is covered in the next chapter. End of chapter 12.

Wow - no wonder you follow Plato as being brainwashed - your tag is for a Confucian text - which is the same brainwashed Platonic philosophy. I document this in my book. Knowing words: wisdom and cunning in the classical traditions of China and Greece by Lisa Ann Raphals compares metis to a traditional Chinese context: Lisa Ann Raphals, Knowing words: wisdom and cunning in the classical traditions of China and Greece (Cornell University Press, 1992), p. 20. O.K. so just as with Plato changing the meaning of Pythagorean philosophy, we see the same solar-patriarchal transformation in China through the philosopher Dong Zongshu in the 2nd Century B.C. Philosophy professor David L. Hall documents that Zongshu changed the meaning of yin-yang from being a fluid process of resonance with equal but complementary gender relations to being a static hierarchical axiom based on left-brained patriarchal logic. The book The Tao and the Logos : literary hermeneutics, East and West by Chang, Lung-hsi (1992) documents that it was Dong Zongshu who was the most important philosopher to make patriarchal Confucionism the dominant ideology of China.

Maybe you want to provide some evidence of your claim against Kingsley being superficial? It sounds like you are not really engaging with Kingsley. He did his Ph.D. at Oxford on Pythagorean philosophy -- so that's the opposite of being superficial. Have you read his actual Ph.D.? It was published by Oxford University Press in 1996. I read that book first. If you read his later books you might be fooled in thinking he is being superficial. Nope - he is just exposing the serious deep level of mind control ever since Plato - of course people are not going to want to believe him. haha.

If you understand the math -- like math professor Luigi Borzacchini - then you would understand that Peter Kingsley is correct and that those who think Plato is a "true mystic" are really just superifical and brainwashed by modern Western mentalities. I know - you want the math to be "simple" - but - Plato was relying on Archytas and the math is not that simple. Math is not that simple of a subject.

O.K. so when the generative force as yin chi energy is fully restored then it can access the cavity of spirit in the center of the brain which manifests essential nature prenatal vitality spirit light. If the light does not manifest that means the cavity of spirit is still closed -- closed as the "centre of (essential) nature" aka the precious cauldron. So this is when a light flame should be put in front of the practiser who should then rotate the eyes nine times -- "to vibrate the (positive) vitality in that centre (between and behind the eyes) so that it drops to the cavity of (eternal) life (under the navel) already full of (negative) vitality so that both vitalities unite to thrust open the cavity of spirit (tsu ch'iao in the centre of the brain)." O.K. this confirms my previous claim that the upper tan t'ien does not exist - well it exists but it is "closed." So it is a "closed" cavity until the precious cauldron is created. The lifting of fire from the lower tan t'ien should not be done too much since it causes dizziness and injures vitality. Loss of vitality is comparatively more from speaking and singing than from the eyes, nose, or ears. "Hence all practisers of Taoist meditation always touch the palate with the tip of the tongue whether they walk, stand, sit or recline, not only to block the heavenly pool and prevent drain of vitality, but also to make a bridge by which vitality descends from the hsuan ying centre (mysterious bridle behind the heavenly pool in the palate) ...to nurture the immortal seed." end of chapter 11.

Chapter 11 - the light of ambrosia which when swallowed into the lower tan t'ien produces the immortal seed which then lights up the heart and breathing and pulse appear to cease. This is light of vitality or light in the generative force - in contrast to the previous light of the spirit which ended in chapter six. This inner fire will produce golden light but if it is raised too early it will cause dizziness. So focus the spirit on the lower tan t'ien by squinting the eyes together and once the immortal seed is produced then it feels like the top of the head has been lifted off and the dragon and tiger hum and roar in the ears and the body floats on clouds and itches all over. You rise into space with an accompanying sense of boundless bliss as you ride on the wind. you will feel like ants crawl all over you and there will be a continual secretion of saliva and then you fall into a state of indistinctness in which nothing seems to exist. breathing and pulse seems to have stopped. The vitality is full and you forget about eating. If you do eat at this stage then the positive principle will not be genuine and the negative principle will remain and so the immortal seed will not have sufficient vitality. So when the vitality is full then eating must stop and also sleeping and then a massive golden light will appear. So at this point you must avoid: 1) excessive walking 2) standing 3) sitting 4) sleeping 5) listening 6) looking (at things) 7) speaking 8) thinking 9) sexual pleasure 10) eating. You should avoid all those excesses. 1) never have thoughts that cause the inner fire to flare up 2) never relax the concentration so that the inner fire cools down 3) look at external objects which causes the spirit to wander 4) listen to outer sounds which causes the generative force to scatter 5) breathe quickly since it can not be regulated easily 6) break your breath rhythm, making it weak and then too hot when started up again, thereby damaging the immortal seed So when thoughts flare up the inner fire then use the MCO to wipe out the thoughts. When the inner fire is cooled down then don't use the MCO. Instead of looking at things the eyes should gaze at the white light in the center of the brain. He shouldn't listen to external sounds nor be impatient. To see if the immortal seed is mature then look at a flame of light and roll the eyes nine times and then close the eyes. If a moon appears that is completely bright then the immortal seed is ready. If instead a circle of light appears that is just bright on the borders then the immortal seeds is still immature. When it's mature the practiser does not want to eat nor sleep. When he breathes through the mouth or nose no air appears to enter or leave. Also there is a bright light in front of his eyes at all times and yet his body can not be found anywhere. Avoid strain and overwork during the day so that the positive principle does not drain away at night. Just rest and meditate. Avoid inquiring into any data. If thoughts arise just immediately do the MCO and then gaze at the light of the immortal seed. So then the lower tan t'ien becomes hot and a light fills the whole body. This reveals the maturity of the immortal seed. If there is nocturnal emission then absence of the light shows the loss of the immortal seed. "It is called the light of vitality and when it develops fully it is called the golden light. The generative force which is still immature cannot produce the white light of vitality and the immortal seed which is immature can not produce the golden light. The light of vitality is like the moon and the golden light (of the seed) shines like pure gold."

http://travel.cnn.com/shanghai/life/nickname-husbands-hurts-mans-ego-652529 Well know we now the internal alchemy joke behind the long lost meaning of "Lao Gong."

Chapter 10 - how to make the penis retract and to kill all sexual desire. When chi vibrates and causes the penis to erect then put middle fingers on the center of the palms, then put tongue on roof of mouth and then look up and roll the eyes back down to the left while breathing and doing the MCO. "If he has previously given rise to preverse thoughts while gathering the generative force, to sexual desires when seeing attractive women, or to disturbance at licentious talk, the arousal of the genital organ indicates that he will lose 'the precious thing' at night even in absence of thoughts during his sleep." So a 70 year old "surmounted all difficulties" in his practice but then his genital organ quivered during the day and he was too busy doing house work and so he had a nocturnal emission. So then he had to start his practice all over again starting at Chapter One. "If you do this for one hundred days your lower tan t'ien will become hot, your eyes will flash light and you will hear something like wind blowing in your ears; you will thus restore the positive principle that has been dispersed." Then start practicing the MCO. So to stop the lost of the most precious thing then bend you left middle finger to the center of your left palm and that is the dragon yin chi cavity that connects the heart and lower abdomen by a channel (artery) passing through the left wrist. The tiger yang chi cavity is found by pressing the right middle finger to the center of the right palm and this connects the heart and lower abdomen by a channel (vein) passing through the right wrist. Place the right middle finger on the left palm at the dragon cavity point and the left middle finger on the right palm at the tiger cavity point -- thus blocking both cavities. Draw in the genital organ. tongue against the roof of the mouth. Breathe in while raising the eyes from the left to look up and then breathe out while lowering the eyes. This eye turning drives the chi up and down in the nostrils. Do it 9 times, pause and draw in the genital organ again. Repeat three more times for a total of 36 times. 36 times of turning the eyes while breathing in and out with the dragon and tiger cavities blocked. Then practice the MCO. When the chi and jing are full then spirit energy will escape from the anus and so also prevent this by contracting the sphincter. "....your genital organ is aroused and shaken by evil fire (of passion) due to lack of vitality and weakness of the alchemical agent;" So then someone does the above recommended exercise but still has a nocturnal emission - why? "The outer agent which you have gathered is an illusory false one created by wrong thoughts....This illusory agent is the generative fluid which contains the evil fire that develops when its aroused by vital force." ";the most you can expect is to improve your health by eradicating all ailments. The correct method consists of using prenatal vitality, which is not produced by evil thoughts and which alone can be transmuted into the immortal seed, to break through the Great Barrier (or Gate in the original cavity of spirit)." So the nocturnal emission is caused by chi or vitality in the scrotum which stirs the testicles and widens the duct by which generative fluid flows away. So the erection of the penis is not necessarily the same as the dilation of the genital root that causes emission. Creating the alchemical agent has nothing to do with sexual desires. "However, if you give rise to lust while practising alchemy, you are making a very very grave mistake...." "Old people who are weak should avail themselves of the arousal of vitality to act immediately even before turning away their perverse thoughts." Breath in to lift the chi up from the mortal gate at the root of the penis to the lower tan t'ien and then focus on the solar plexus and then breathe out to focus it on the lower tan tien. Do this until the genital organ retracts and this will kill all sexual desires. End of Chapter 10.

So as the spirit energy builds up in the lower tan t'ien then the practiser forgets about sleeping. Like Chunyi Lin went for 2 months without sleeping -- meditating in full lotus in a cave in China. O.K. When the chi is full then the practiser forgets about eating. when the jing energy is full then the practiser forgets about passion and desire. This "resting" breath is even beyond the immortal foetal breathing. "This foetal breathing depends neither on breathing through the nostrils or mouth nor on retaining breath in the lower tan t'ien." end of chapter nine.

Yeah keep in mind that most practisers never even fill the lower tan t'ien with the yin chi energy! So once that happens then the light in front of the eyes begans appearing but then you have to fill up the yang chi energy of the middle tan tien - this is the spirit-vitality energy that springs from the middle tan t'ien.... and when that is filled up then you have the t'ai chi or the fully opened up third eye. It's very rare to find a qigong master with the third eye fully opened. So chapter six is to make sure the vitality or chi does not turn back into generative force -- so that means it is fully yang chi energy since ying jing energy is yin chi energy. Chapter seven is to then turn the yang chi energy into prenatal spirit energy. And so then the immortal breathing kicks in as more spirit energy is taken in from the outside. When the body is filled with yang chi energy then you don't have to physically breath because it is like an electrolysis process - so the electrolysis as the chi pulsates - it creates whatever nutrition you need and also creates water for you and also creates oxygen for you. Also you have 4-D vision - Jim Nance told me this. haha. So he can see front-back-left-right at the same time. o.k. onto the rest of chapter nine.

Well it's not the diaphragm as much as it's the mind!! So you direct the chi with the mind. The solar chi goes down while the spirit light does up and then vice versa. I began to reach this stage - at this stage it's very amazing to even realize this - most people would never imagine this is possible. So the top of your head gets soft and is pulsating with chi electromagnetic vibrations. The centers of the hands and feet and are pulsating with electromagnetic vibration. So then you take spirit energy into the cavity of spirit into the center of the brain - from outside -that is how qigong masters recharge their energy so fast. So then it goes down to the heels of the feet. So at the same time the solar chi energy goes up from the cavity of mortality to the cavity or prenatal vitality at the base of the brain - the medulla oblongata. And so for normal ordinary people what happens is that they don't bring their spirit energy down to the lower tan tien. Instead the ordinary person gets thoughts of passion and this causes the spirit cavity to then activate the cavity of prenatal vitality in the back of the brain which then causes the prenatal vitality to descend through the marrow of the spine to create postnatal generative fluid. So the cavity of spirit-vitality is the lower tan t'ien that is created by stilling the heart to cause the cavity of spirit energy to descend the front channel to the lower tan t'ien so that it then turns the cavity of vitality -- the sea of chi - which is created from the descend of the cavity of prenatal vitality in the back of the brain. So then the cavity of vitality is turned into the cavity of spirit-vitality as the lower tan t'ien. So yeah at this stage the body is completely filled with chi energy and then you would know this by being able to go without food and even water and also very little sleep and.... this is the stage of the qigong masters. I got close to this -- started to get to this - back in 2000 - so I went a week with only half a glass of water and no food and then less sleep - but I had achieved just the first state of minor serenity - just one day of going into the Emptiness. Then my spirit scattered since I didn't keep it in my lower tan t'ien - so the room was spinning around me - that's the dizziness described in chapter 11 - and so then I lost the vitality at night.... I just had not studied the book close enough. There's a ton of info and it is difficult to process since the standards are so strict. So that's just my commentary for know but will finish chapter nine later.

Lust can be overcome by the six phases of alchemical sublimation and gluttony can be overcome by a vegetarian diet that also avoids garlic, leeks and onions as they produce generative fluid. Drowsiness is very difficult to overcome so the ancients devised sitting in meditation continuously to stop sleeping. A dream of nocturnal emission is always real while all other dreams are unreal. Consciousness when awake is in the eyes but when asleep consciousness is in the lower abdomen so it drains away at night even with no dream. So put the tongue against the roof of the mouth and take long breaths to get the spirit down to the lower tan t'ien. The other method is to sleep on the side of the body with one arm for a pillow and the other resting on the belly - one leg straight and the other bent. Squint the eyes together for pointed concentration so that the chi energy returns to the lower tan t'ien.

So if yang chi is not properly channeled through the heels and the gate of mortality at the root of the penis - up the channel of the spine and down the front - then the yang chi can burst a psychic center in the heart and the practiser will become deranged causing spirit to get dislodged from the original cavity in the brain into some other part of the brain. This is from chi energy in the heart which then stirs up the spirit light energy. It is from wrong breathing through the nose and mouth at this stage of the practice. So the spirit energy moves down from the medulla oblongata pineal gland -- down the front of the body to the heels and then the solar chi moves up from the heels up the back of the spine to the brain. So the medulla Oblongata is linked with the heels as the root of immortal inspiration or inhalation. The cavity of spirit in the middle of the brain is linked with the mortal cavity at the base of the penis as the immortal exhalation. So this then drives the solar chi from the medulla oblongata into the cavity of spirit in the middle of the brain which then is in the trunk channel to descend down to the mortal cavity.

yeah too conceptual for me - maybe start a thread on it and see if anyone else has studied it.

O.K. so then the inner vibration stops and deep serenity arrives and the inner chi stops leaving the body but outer chi continues to enter into the body. So this is the immortal or foetal breathing -- "neither gathers nor scatters and is disconnected from (the duality of) self and others;" The breathing does not depend on breath through the nose or mouth or on retraining breath in the lower tan t'ien. Solar chi is inhaled through the heels and exhaled through the trunk and this process activates the prenatal vitality in the lower tan t'ien. So then the circulation is the spirit energy rises from the lower tan t'ien up the brain and this pushes the solar chi down to the trunk to the gate of mortality and then when the spirit energy descends from the brain it then pushes the solar chi up to the brain. This process turns the spirit energy -- prenatal vitality - into a bright pearl. If there is nocturnal emission this will "nullify all that has been achieved" from the lost of the original or prenatal generative force. So the main problem is drowiness so that lust and gluttony can not be overcome. So this is actually the process of freezing the spirit when immortal breathing is achieved and the physical breathing and heart pulses all but stop. The stopping of ordinary breathing means deep serenity. Minor serenity means one day of stillness which can cause confusion and dullness like a dying man who is breathless. Then a medium serenity will last three days and then a major serenity will last seven days. The practiser now needs good care from his companions who should avoid disturbing his positive spirit. Because of the still vitality his spirit will enter a major serenity so that his prenatal immaculate vitality will spring from nothingness. When spirit and vitality unite in the lower tan t'ien the minor serenity as a state of confusion can cause the failure to keep the spirit there which will then scatter and then the vitality will drain away at night. This is the most important part of the training - to preserve or injure eternal life. He should be determined to maintain his serenity to focus his spirit on the lower tan t'ien. So the chi energy keeps the lower tan t'ien warm - if the lower tan t'ien is cool that means the vitality has left. So by fixed concentration on the lower tan t'ien the spirit fire is brought down to restore the "brightness of the elixir." without "constant attention" then the "slightess carelessness" and "obscure the inner light" and then "drain the elixir" so that "all previous efforts will be sterile." Evil fire in the liver and kidneys is from unwholesome food, intoxicating drink, perverse thoughts and desires, hot baths which scatter the heat of the elixir, and by uncontrolled fire which scorches the body. The practiser may feel heat in the heart which causes him to eat and drink too much... and then if he does not overcome this fire then he will lose the alchemical pill at night - his "most precious thing." If its from evil fire in the kidney and livers then practice quick fire breathing taught in chapter five. If it's fire in the heart from unwholesome food and drink then imagine a dark ball the size of a fist as taught in chapter seven. Hold the ball firmly and then use fresh air to drive it down to the lower tan t'ien and breath out to expel the inner fire.

O.K. Chapter Nine - the yang chi rises up from the heels through the spine up to the brain then down through the channel of function to the mortal gate. This macrocosmic orbit will then cause the prenatal spirit-vitality in the lower tan t'ien to ascend through the spine -- channel of control up to the brain which then pushes the yang chi down the channel of function to the trunk or mortal gate. "In time the lower tan t'ien (under the navel) vibrates extending its field of activity from the heart to the lower belly." So....

Sorry! Wrong! haha. The Cavity of Spirit-Vitality is the LOWER TAN T'IEN. The precious cauldron is the upper tan t'ien that's created only after the lower tan t'ien has been filled up and then the middle tan t'ien fills up with yang chi energy..... O.K. let's move on to chapter nine so that maybe this stuff will be better clarified.

haha -- yeah the Cavity of Spirit-Vitality is the LOWER TAN T'IEN. The Cavity of Vitality is the SEA OF CHI point which is lower than the lower tan t'ien. So ummm... qigong master Chunyi Lin made this distinction at his last Level 3 class. ummm -- so when the Cavity of Spirit-vitality builds up with yin chi then you have the alchemical agent that is brought up the spine through the MCO to the upper tan t'ien -- and so that's when you get light in the head. When the cavity of spirit-vitality is filled with yin chi then the "circle of light" manifests in front of the eyes -- and so that is the light of spirit-vitality. light of true vitality. the T'ai Chi. http://www.internalartsinternational.com/free/daoist-meditation-lesson-eight-theory-golden-fluid-the-micro-cosmic-orbit/ Joe this website has the same hexagram drawing you use for the MCO: Drawing adapted from The Complete System of Self Healing: Internal Exercise, by Dr. Stephen T. Chang. San Francisco: Tao Publishing 1986, p. 200. o.k. http://www.ichikung.com/html/dantians.php yeah so -- my understanding from the Taoist Yoga book is that the sea of chi or cavity of vitality is then turned into the cavity of spirit-vitality through the alchemy practice. And also there are different layers of the cavity of spirit-vitality - I think this will be covered more later in the book.....

http://www.springforesthealingfest2013event.com/day_1.html?aff=4624 Day 2 of the Spring Forest Qigong healingfest! Qigong master Chunyi Lin podcasts.