dawei

I sympathize with what the topic relates as hit seems all too common that a few derail and hijack topics for their own gain and exploitation. And I had complained about my own thread which was derailed that by moving it to the pit and not dealing with the posters who are wont to post BS, we are giving more power to those who derail. We are told to open something in the PPA, which is a ridiculous solution. One of the problems with this particular thread being discussed is not the lack of mod attention but dropping the ball on a known problem thread. I am not trying to point fingers but BKA may of missed this point too by trying to defend mods who cannot read every post: A mod had posted twice in the first 20 posts !! So the thread was already being watched. But nothing again till post 73. That is dropping the ball by the mods. If a mod knows a post is headed to pit-ville early on, you have an obligation to alert mods to watch it. This is mod 101. It is interesting that someone posted a follow up thread in their own PPA so they can control the posting. I had a similar thought before seeing that thread. Maybe there needs to be two places a thread can possibly go: (1) Pit (2) A PPA-like area by member, where they can continue the thread under their control. I will say I dislike both as we ignore those causing the derailing.

I would think which 4 hours you sleep may be optimal too. I know that i feel like crap if I sleep after 1pm, regardless of how much sleep I get. And sleeping earlier and waking earlier seems to be the main pattern I see in those who rise early.

What Cat said... that seems very unconventional... and unintuitive as a poster/reader/replier...

Realize that the Guodian Laozi was found buried among many 'confucian' texts. The phrase Confucian does not really mean that Confucius had to write it, just as daoist texts pre-date Laozi. What both of them excelled at was making past ideas readable for the masses. Confucius look at the Zhou rites as the golden age, and to the past Sage-Kings as those who embodied the most important virtues. So the idea of employing rites and virtues goes back a far way in courts.

That's a easy question with many colorful answers. The transmitter is your body; The ability of the receiver (whether you or another working on you) may be that some can see it, some can sense it, some can know it. One reason to do the inner smile before healing sounds, and I mean not sequentially but as phases (so I mean, learn the inner smile first), is that this will get you to focus and meditate on the organ(s). You need to have the ability to feel/sense the state of the organ; needing to be purged, tonified or balanced. The safe best is to always do all three but one still needs to know what degree for each one. In general, the kidneys need the lest purging as they are on average more depleted than not. If you get the chance to learn how to sense it in another person, that will also help you feel it yourself too. That is generally how I was taught; louder is more organic and tangible, all the way to silent-sound is more spiritual. Pitch comes into use as well. To understand it, get the core sounds and test the various levels and pitches and keep a record of what you feel/experience.

Simple explanation with examples http://www.universal-tao.com/article/smile.html See Chapter 4: http://www.universal-tao.com/archives/freebook.pdf Realize that the 'sounds' are purging actions; you need to know how much purging which organ really needs; and then you shoulf follow up with tonifying because if you just do sounds you can deplete that organ's energy. I am not sure why in the second link, he has the inner smile before the sounds but I would do it the other way around.

JB did a nice job of commenting on these and I'll try to see if I add anything new. My comments are based directly on the text and not some other potential school or thought. IMO, I think it's important to stick to the text so that people need to comment based on an understanding of the text. It means to stabilize the spirit. If the spirit is stabilized then the true breath is stabilized and prepares a necessary component of the overall process. This will eventually give rise to the vital breath. How is it done? Two ways are mentioned: 1. Stilling the heart 2. Use the MCO to still the heart Ultimately, it is essential to stop the thinking process and that is why this is step 1. Fixing the spirit also gives one a focus on the proper location of where light will emerge and can be distinguished from, and not mistaken for, the inner fire rising to the brain. In a word, Jing or Essence (ok, that was two words of choice). The goal is to redirect the generative force from following the natural inclinations of the desires/senses to be utilized for the process described. If properly done, the generative forces will transmute to vitality in the MDT. From here, it will next rise to the brain, UDT. This is a dormant breath which is waiting on the transmuting of Jing to vitality in the MDT where it can rise to the brain. I would think of it as a pre-natal breath; The regulating breath being used up till now is the post-natal breath. It is also dormant and waiting. Once vitality is transmuted in the MDT and can rise to the brain to merge with the spirit, then the Spiritual Vitality manifests. It is the spiritual light which springs from the MDT. These are rather short answers but I think its better to say less than more for now.

For more years than I want to now count up, I have been researching ancient chinese stories and collecting it. Here is what I have on the Yellow Emperor: Huang Di: Background: Reign, 2697 BC to 2597 BC. The Yellow Emperor surname was Gong-Sun; he had the given name of Xuan Yuan, thus his full name is Gongsun Xuanyuan (公孫軒轅). Huang Di grew up near a river called Ji (姬) and later changed his surname to Ji (姬). Therefore Huang Di's full name became Ji Xuanyuan (姬軒轅). He came from a tribe called Shao Dian (少典), the name of his father. His grandfather was You Xiong (有熊), which Huang Di was also known as. The Bamboo Annuls relates his mother, You Jiao (有蟜), saw a great flash of light at the bear constellation where upon she became pregnant and carried Xuanyuan for 24 months. His youngest son, awarded the Duke of Ren, lived next to the river Ji (姬水), and so changed his name to Ji. The Gouyu says he had 25 sons, of which 14 where sons who choose to share 12 surnames: Ji (姬), Ding ( 酉), Qi (祁), Ji (己), Teng (滕), Xian (葴) , Ren (任), Xun (荀) , Xi (僖), Ji (姞), Xuan ( 儇) and Yi (衣). The families of Qingyang and Yigu both received the same name Ji (己). Clan, Totems, and Origin of Zhong Guo (中國 -Central Kingdom-China): The Zouzhuan has a passage which relates the origin of totems as Clouds (Huang Di), Fire (Yan Di), Water (Gong Gong), and Dragon (Fu Xi). In legend, Huang Di gave up the bear totem after his victory over the Chi You to unite the people. Some versions describe a totem with the head of a bear and body of a snake. In other versions, he first took up the snake as a coat of arms and after each subsequent conquer of a tribe he added their emblem to form an animal of various physical attributes. Thus, the Chinese dragon is usually physically described as possessing attributes of various animals (deer horns, camel head, rabbit eyes, snake neck, cock abdomen, carp scales, eagle claws, tiger paws, ox ears). Hua 華 and Yi 夷 are an ancient distinction between the ethnic groups thought of as the homogenous group versus the ‘outsiders’ or barbarians. Those from the east were Dong Yi (東夷, showing the character big and a bow), from the west were Xi Rong ((西戎 showing the character for weapon or war), from the south were Nan Man (南蠻 showing the character of a snake) and from the north were Bei Di (北狄 showing the character of a dog and fire). The ancient characters to denote that occupation in the central area seems most likely to be Xia or Hua Xia (華夏); Xia being the name of a dynasty period but showing symbols of a person and Hua showing hanging branches and a flower (fertility and prosperity); thus, “prosperous land of the people”. Because the people living in the Central Plains were from the Huaxia nationality, the area was named “Zhong Hua” (中華); meaning “Central Area”. In the Shi Jing (Book of Poetry), Min Lao-民勞, the burden of the people is repeated as is, “Let us cherish this centre of the kingdom”. The modern day term of Zhong Guo (中國) as middle kingdom or China was first used by the Zhou as an expansive territorial meaning. But research finds it in the oracle bones and shows to equate to Xia, kingdom, state and capital. It should also be noted that Zhong Shang (中商, Central Shang) was also in the oracle bones. . This was probably the basis for the later adoption of Zhong Guo since the Zhou would not of use Zhong Shang. Zhong Guo took on the connotation of the civilized world as opposed to the outsiders; even the term Gui Fang鬼方 (ghost regions) was used to demark areas outside of Zhong Guo. Eventually the entire land we think of as China came to be known as Zhong Guo. Clan Power Struggles: The traditional accounts of the founders of Chinese civilization have been described as the tribes of Huang Di) and Yan Di (Fire Emperor). Both are said by Sima Qian to come from the same clan who mentions the Jiang Clan led by Yan Di. The phrase ‘yan huang zi sun’ (炎黃子孫) means descendents of Yan and Huang. Tradition holds that Huang Di would eventually defeat the last Yan Di in three battles known as the Battle of Banquan. This is the first battle recorded in the Shi Ji by Sima Qian and ultimately credited for the formation of a combined tribe, the HuaXia people. The second battle recorded in the Shi Ji is the Battle of Zhou Lu (the border of present day Hebei and Liaoning) where Huang Di fought the Jiu Li tribe lead by Chi You, a war deity. Chi You was eventually captured and the Jiu Li tribe was scattered in all directions, some becoming later barbarians, some assimilating into the Hua Xia people, and others going far north (Koreans acknowledge Chi You as an ethnic ancestor). The leader of the Li tribe was Chi You, also known as “Jiu Li” nationality, lived in the eastern part of China (now the area of Shandong and Henan provinces) and was a part of the Dong Yi tribal alliance. It is said he ushered in a new era with weapons, laws and a religion. This tribe was the fiercest tribe that no one dared to confront. The Jiang/Yan clan planned attacks on the smaller neighboring areas who turned to the Xia/Huang clan for help. The Yan and Huang meet in three battles fought at Banquan (now Huailai County bordering Zhuolu, Hebei). The Yan, however, failed and finally yielded to the Huang. The Huang tribe, merging with the Yan made up the HuaXia tribe, fought a decisive battle against the united forces (81 tribes, 9 tribes each having 9 sub-tribes) of Li at Zhou Lu (present day border of Hebei and Lianoning province). This is the well-known “Zhuolu Battle”. Chi You, the leader of the Li alliance, was killed in the battle. In some myth accounts, the Warrior Goddess, the Mysterious Lady of the Ninth Heaven, was a teacher of Huang Di and assisted in the fight against the Li clan. The first Unification, Uniting the Clans: After the victory over the Li clan, Huang took measures to pacify the members from the Chi You tribe, so other Chi You members in the north came and joined the Huang tribe. Hearing that Chi You had been killed, other tribes came to admire Huang and accepted him as the leader of the united clans. His title is known today as Huang Di (Yellow Emperor). He encouraged exogamy as he wanted to create a melting pot of mixed blood people in his domain. This vision made him highly respected throughout the course of Chinese history. He was and still is regarded as the founder of the Chinese race. He established his capital in You Xiong (present day Xin Zheng in Henen province) and was the leader of the united clans for many years. Huang Di also conquered the "Miao Man" tribal-alliance in the South and after these series of conquests he later established the Xia dynasty. Later the Huang descendants moved southward from Hebei to the Huanghe River valley and settled down in the Central Plains. For a long time they lived, multiplied and mixed together, and became the ancient inhabitants in the area of the Central Plains of China. They laid the historical foundation of the Huaxia nationality. In the long process of history, the Huang tribe was comparatively strong and developed a fairly advanced civilization. Many inventions and creations made by the laboring people living in this primitive society were marked in Huang's name. Thus, Huang became the representative of the civilization of the Central Plains. As the Huang tribe further developed in later times, those inhabitants living in the Central Plains who were from different ancestors took themselves to be the descendants of Huang. Since the Spring and Autumn Period (770-476 B. C.), these inhabitants had claimed to be the Huaxia nationality, which was renamed the Han nationality in the Han Dynasty. From then on, all people from the Han nationality worshipped Huang as their own ancestor and claimed to be the “Descendants of Yan and Huang”. The final alliance was said to make up the ‘100 surnames’ (bai Xing 百姓), which meant the ‘common people’ but also later as slave owners since the captives from the Jiu Li were said be the ‘slaves’ (li min 黎民). The phrase “Old Hundred Names” refers to the few existent surnames shared by a large population. By the Zhou dynasty, nobility mainly received surnames and then later the common people as well but these latter are mainly derived from the nobility’s surnames. While clan names are generally geographic in nature, there are also instances today of surnames having geographic influences. Huang Di’s Legacy: Huang Di is said to be the ancestor of all Han Chinese and one of the founders of Taoism. The “yellow” was ascribed for his contributions to agriculture and thus this became the imperial color. His social feats are said to cover writing, money state-government organization, the start of a patriarchal system, great accomplishments in weapons and war, unifying tribes, creation of a calendar, developing a compass and eating utensils, abided in the five phases and planted the five grains. He is said to have recorded the path of the planets and stars. He is considered the founder of Traditional Chinese Medicine (TCM) with his writing “The Yellow Emperor’s Classic of Medicine” (which describes the Yin Yang theory of health, general care methods including acupuncture, seasonal changes affecting the body, effects of the emotions on the organs, reference to daoyin practice—later known as qigong--and even describes such diseases as malaria). As well, he is credited with discovering tea (which did not reach Europe until 1610), the raising of silkworms and the start of weaving (his wife Lei Zu, 嫘祖, is credited with these last two). Huang Di is said to have had a spiritual teacher called Xi Wang Mu (The Queen mother of the West) and who was a consort to the Jade Emperor. At Hallow Cave in Gansu Province, he is said to have studied from a spirit the following teaching: “See Nothing, hear nothing, let your spirit be wrapped in contemplation, and your body will assume its right form. Attain absolute respose and absolute purity, do not weary yourself, nor injure your vital power and you will live forever. If the eye becomes incapable of seeing, the ear of hearing, and the mind of thinking, the body will never die. Ponder on inward thoughts and shut out external influences, for much learning is a curse”. Zhuangzi relates that Huang Di went to seek out the sage Guang Cheng Zi on Mt. Kongdong to ask about the perfect Dao. After refusing to answer him Huang Di laid upon a mat for three months and then returned to ask again. This time the sage explains to Huang Di how to attain Dao. Du Guangting of the Tang Dynasty (618-907 AD) wrote in his book In his book The Broad and Sacred Teachings of the Book of Dao and its Virtue: "During the time of the Yellow Emperor, the Venerable Sovereign (Lao Tzu) was Guang Cheng Zi, who taught the Book of Dao and its Virtue and the Five Magic Arts to the emperor". He also wrote that during the time of the Yellow Emperor, the Venerable Sovereign (Lao Tzu) was also called Guang Cheng Zi, who lived on Mt. Kongdong. The emperor ordered him to be his teacher. So he taught the Book of Dao and its Virtue and the arts of regulating the body to His Majesty. The emperor pratised his teachings, and rose into Heaven in broad daylight". The legalist document Policies says, “In the times of Shen-nong, men ploughed to obtain food, and women wove to obtain clothing. Without the application of punishments or governmental measures, order prevailed; without the raising of mailed soldiers, he reigned supreme. After Shen-nong had died, the weak were conquered by force and the few oppressed by the many. Therefore Huang-di created the ideas of prince and minister, of superior and inferior, the rites between father and son, between elder and younger brothers, the union between husband and wife, and between consort and mate. At home, he applied sword and saw, and abroad he used mailed soldiers; this was because the times had changed. Looking at it from this point of view, Shen-nong is not higher than Huang-di, but the reason that his name was honoured was because he suited his time. “ -- Legge Huang Di’s historian was Cang Jie who is said to have noticed ancient societies tied ropes to record events, and thus was ordered to create characters to represent the physical appearance of objects. The character for history (shi) was adopted as a surname by his descendents. Cang Jie’s birth name is Hou Wang. His descendents took Hou as a surname. Huang Di had a grandson Da You awarded the land of Fu. This is the origin of the family surname Fu. Late in Life: According to one story, Huang Di spent his last years on Mount Shoushan to make a ding (Cauldron) made from copper in the mountain. This ding is considered a crucible for later alchemy preparations for immortality. When this was completed, a dragon descended and took him away. In the Scripture of the Nine Elixirs, the Mysterious Woman of the Nine Heavens taught the Yellow Emperor to compound and ingest the elixirs and become a divine immortal. In another story, Huang Di was completing training with his court subjects and when he completed his cultivation a dragon descended and took him away. The mythological Kunlun Mountains is considered home to Taoist immortals. The first visitor is considered King Mu of Zhou where he discovered the Jade Palace of Huang Di, and meet the Goddess of Kunlun, Xi Wang Mu. Like the Mysterious Woman, Xi Wang Mu is said to have taught the Yellow Emperor. Memorials: According to one legend, Huang Di was born Shou Qui of the city of Qufu in Shandong Province. In 1012, during the Song Dynasty, a memorial was built. In Yan’an City of Shaanxi Province is a burial site or Tomb of the Yellow Emperor. This was anciently called Qiao (snake) Tomb since it resides on Mount Qiao. Because Huang Di is said to have become immortal and raise up to the heavens, only his cap and clothing were entombed. On the right side of the stone path leading to the Tomb Area lies a stone entitled the "Horse-Dismounting Stone". Upon the stone is written in Chinese calligraphy the words "Wen and Wu and their officials arrived at this point and dismounted their horses", a reference to King Wen of Zhou and King Wu of Zhou. According to other sources, Huangdi was born in Xuanyuan Hillock in Xinzheng County of Henan Province. There are records mentioning many activities of Emperor Huangdi in Youxiong (also in Xinzheng, Henan) and suggested as his capital. When the people of Zheng State moved there it was at that point called Xinzheng. Xinzheng City in Zhengzhou of Henan Province Xinzheng is considered the hometown of the fable Yellow Emperor, Huang Di. During the Zhou Dynasty period, it was the capital of the vassal state Zheng. It was founded in 806 BC by King Xuan of Zhou (second to last emperor). In the Spring and Autumn period it was one of the strongest states and the first to annex another state (Xi). It was also the first state to enact a code of law. Jiyuan City in northwest Henan Province Heaven Peak on Wangwu Moutain in Jiyuan is considered the original location of the Yellow Emperor’s sacrifice to Heaven (and Laozi left a pond for making pills of immortality) and which later emperor’s offered sacrifices. Huangling County in Shaanxi Province Huangling County is in the middle of Shanxi Province and best known for the Yellow Emperor’s Tomb (黄帝陵). The tomb is located on Qiaoshan Hill with the Jushui River running along its side. On the eastern side is the Huang Di Temple which has 50 stone tables praising Huang Di in various languages. In 1961, China proclaimed it as the first National State Protected Great Cultural Site and dubbed it, "The First Tomb Under Heaven". It is said that the Yellow Emperor mined bronze from Shoushan Mountain and cast cauldrons but when complete a yellow dragon came down from heaven and returned with him. This area is called Cauldron Lake. At the foot of Qiaoshan is the Temple of the Yellow Emperor. In one hall hangs a sign which reads, “"The Progenitor of Human Civilization''. Huangling is also where Thousand Buddhist temples Grottoes can be seen.

I don't know the Complete Reality tradition nor the Host-Guest, so I have a question of comparisons. Everything you say resonates and reminds me of being in a circumstance but not being affected by it; One is both there and not there. I was surprised to find many don't flow in the world in this manner within religious or eastern arts (or who claim to be). I was in very conservative christian circles for many years and finally left more due to people than dogma, and their manipulation of dogma to control others. But one saying(s) of Jesus which has always stood with me is this, and I wonder if this is similar to host-guest: He said he was 'in the world but not of the world'. While most take this as talking about the source of his being (not of the world), I took it as his every moment. This seems supported by his other saying that the followers were also not of this work but needed to be sanctified (know the truth), and be protected from evil (worldly desires--the 'fascinations'). IT seems more like an exhortation that they still need the Host-Guest (?)

I tried a few ideas over the last few days and came to the same conclusion; particularly if one has to manipulate their breath too far from normal. An exception may be if one is seeking something more normal or change to a new normal state, like changing their breathing from their chest to the stomach. When I did this, a long time ago, it took about 2-3 weeks to change it to then be 24/7 down to my stomach. This is simply establishing how we started (look at an infant whose stomach reminds one of a bellows). One that I am thinking of trying now. I have talked with QIgong masters, including when in china, and have asked about their breathing techniques. In most cases, they relate they breath through their skin on every breath. When I do this, I gain a sensitivity awareness but it does stop when I stop the focused breathing; Usually I pick a gate (or two). But now I am thinking to try to move my breath from just my nose to my skin. I will need to use some visualization and intention at first but want to see if any change can be felt/occurs. Any experiences on this are appreciated.

that is an interesting take with the way you tie in religion. An issue often not discussed is that Straw Dogs go back to the Yellow Emperor's time and was hung on the door as a reminder.... makes me think of the lamb's blood on the door...

Everything is sacred. DDJ29 天下神器 the world is a spiritual thing But as I said in my opening post, the straw dog was destroyed because it was (after use) contaminated with evil [Qi]... It seems this is what destroys us too, in a way...

Interesting that we both were trying to make sense of this chapter at the same time... http://thetaobums.com/topic/16539-ttc-study-chapter-five-of-the-tao-teh-ching/page-15#entry482897 This is about ritual sacrifice of straw dogs and that is the key here... as it relates to ancestral rites and burial rites, one could look at the Zhaungzhi or Liji and how they reflect burial rites espoused by Laozi (Lan Dan)... I did not mention it in my other post but it exists for those interested to research it.

I was thinking about this thread and my own on Instantaneous feeling of Qi; it was quite the juxtaposition of instant vs continuous. Today, when driving, I suddenly decided to test my instantaneous as continuous... Pick an instantaneous idea and a practice and do it while driving... I choose the MCO... while driving... I decided to not think too much and just start it... find some rhythm... listen to the body and if it was telling me to just stop, then I would. [Word in point: Always know your body will tell you to stop.] I found myself immediately choosing to do the easier Buddhism method; the normal abdominal breathing (NAB) MCO... I tried a single breath cycle but it was clear that was too fast in the circumstance, so I settled into a two-breath cycle... perfect... just as I had read in Dr. Wang's books... And I began to focus on the Huiyin/perineum; I worked that movement in concert with breathing, as I had done before per Dr. Yang's books and which triggered a kundalini experience in the past... I did this for 10 minutes... while driving.... NAB MCO... with perineum focused movement... and then it happened... The kundalini arose for 2 continuous minutes... ... Tonight, I am watching a British movie series... four parts who-done-it... I decided to breath a minute or two and yes... easy to feel it all moving. --- Where does the rubber meet the road... here, in this thread??? Do we want to try our attempt at 24/7 or just talk about it??? HERE IS MY CHALLENGE: Who wants to try to do 24/7 energy arising awareness? If the OP doesn't like this angle, let me know and I'll stop... But I am game to participate and lay down the game rules as one needs this to ensure some safety....

After several years and 30 pages of discussion.... I have finally arrived at what "Bu Ren" means. I had previously put forth the most direct translation: Not [Ren]... Not the Confucian ideal of Virtue or Human-kindness... All we need to do is look at the next line to see what kind of REN is spoken of.... those involving straw dogs. Ancestor sacrifices for the purposes of worshipping the dead ! Heaven, Earth, Man (Sage) do not perform the ancestral sacrifices for the worship of the dead.

This is what you said...

I did say lineS... the second line contributes to the picture as well... but I did not reference DDJ25 for void as absolute nothing but for my concept. I think before you said something like Tao is like void, one cannot describe it. I am in partial agreement but they are mere words and we can use words to describe words. But your point is similar to my point about 'seeing the void'... "The Tao cannot be seen-if you see it, it is not the Tao," -- Youlong zhuan (Like Unto a Dragon), a book on Laozi.

I wanted to come back to this comment. My first thought was the opening lines of DDJ25. But later as I talked of using real-life examples, I find Laozi did the same with empty space; He wants us to see that true emptiness is not empty of everything; Function remains. Thus it seems to me that potential remains.

I am not interested in attempting too many times to explain my position. I'll try one more time but don't want to get off the topic too far. Void to me is always potential (ie: pregnant void-- it has the seed within). So to me, there is really no such thing as absolute nothingness as there would be nothing to connect to. If one is connecting or aware of such a connection, then it cannot be absolute nothingness as their awareness of it makes it something else. I can't say if this comes from any particular philosophy of thought but I tend to really only read daoist texts and that contributes to forming my understanding. I think I answered this; being aware and describing it means it could not be 'nothingness' in my opinion... but I don't want to take away from the experience as it is not my place to judge it. The way I would explain such experiences is to point to a real-life example; That moment just before one falls asleep, one is completely unaware of anything and is at the turn-around point of awake/asleep. This is similar to the turn-around point when a ball is thrown straight up in the air; there is a moment when the ball stops and is neither ascending no descending. Motion is completely non-existent but it has potential energy. When one gets in this stage, it is more like a blackout. There is nothing to describe. One might find life examples to use, but I call this the void experience. I have only experienced it once.... or so I think after the fact...

5. Shaman headress of Deer antlers

I did not equate awareness with Void. I described my idea on Void as Wu as Potential, which is not the 'modern world' usage of absence of anything. As someone else said, I think it is wrong to view void that way. Dao is not a thing which can manifest; it is but a process or a blueprint behind it all.

Fluidity.... your honest expression of your awareness is a very positive trait... but me thinks your awareness is of walking a terrifying abyss called living-dying... Maybe Deci can write about the [negative] awareness of walking such an abyss Oh... that is what Deci's posts tends to be about Keep going Deci

I agree that Liuwei DiHuang Wan is a typical formula... Here is what I have used for very good success: http://www.chinesenaturalherbs.com/herb_pages/gejie.asp

I like Ion's explanation and how void is both/and, to exist and not exist through awareness. I would say that void does not exist only in the sense that it is unmanifested or not arising from something previous; That it exists in the sense of potential. Potential is the potential to exist. Our NOW is the potential NOW. So yes, Wu is potential is Void; a formless function of Dao (the eternal process of awareness and arising). Just as the manifest is the form function of Dao. From this both spirit and physical manifest; Invisible and visible...

I recall seeing an interview where he discussed his shoulder and I took it that the shoulder easily will dislocate given force in a certain direction. Maybe I am wrong but if it seems that most shoulder injuries should be able to be healed sufficient to compete... but not if one easily dislodges.