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A DISCUSSION OF LATENT AND EVIDENT ABILITIES IN HUMANS
Author:
Wang Meisheng
(Huadong College of Education)
Since the phenomena of
qi function and unique functions has aroused the
interest of scientists,
the latent abilities of humans has become
. a frequently
raised issue.
This
is because,
after a person enters
a mode of qi function or
unique functions,
that person can manifest some new functions that are either
not obvious or simply do not exist
in a normal mode.
Because of this many
people declare that these new functions are latent abilities
(an ability that
lies hidden)
waiting for release
in the human body.
In contrast
to these new
functions,
the functions that everyone
is
familiar with and that are
manifested in a somatically normal condition can be called evident abilities
(an ability that has already been manifested)
.
In a naturally normal mode the
body also has latent abilities that can be uncovered but
this category
is not
dealt with in the present essay.
At present there are two different views on the question of
latent
abilities
in a person who
is
in a condition of qi function or unique
functions.
Some people declare that
the
so called supranormal phenomena that
are manifested during
a mode of
qi function or unique functions
is trickery.
This view of course simply negates
the above described views
on latent
abilities.
Other people believe that these latent abilities,
when the time
comes when they can be released,
will revolutionize science,
culture,
and
society.
The purpose of
the present essay,
by proceeding on the basis
of
comparing and analyzing the special characteristics
of latent and evident
abilities,
is
to explain my own views on the function of latent abilities.
1.
The Condition of Normal Functions
What
is presently called the condition of somatically normal functions
is
the general term for the interchanging transformation of the condition of
functions while awake and while asleep resulting from
a long period of human
evolution.
From the point of view of normal human
life,
these two modes
of
waking and sleeping mutually complement each other.
The human activities
of
working,
studying,
enjoying,
and different kinds of creating all take place
while awake.
While
in an awake mode,
the human body and the outside world
(including other people)
proceed with and lively interchange of information on
a large
scale.
During this mode the nervous
system,
and especially the whole
brain,
is
in a mode of high stimulation.
But when
a person begins
to
feel
tired and the other conditions appropriate
to
sleep,
then the body
_ can
_ turn
from a mode of wakefulness
to a mode of sleep during which all activities
cease except for those unconscious vegetative life functions necessary to
support
life.
During this mode,
the exchange of information between the body
and the outside world falls
to
its
lowest point.
The nervous
system,
and
especially the brain,
are placed in a depressed condition
in which the rate of
stimulation
is relatively low.
In this way the body obtains sufficient rest
and restoration and
is prepared for the activities
that will
take place during
the next period of waking.
The human body thus transits between
_ theses
two
modes of rising and lying down,
working and resting.
This transitting process
is expressed somewhat simply by the figures
in diagram one.
The Greek letter
pi
in the diagram stands
for the stimulation mode of the brain while the Greek
letter tau represents
time.
I thought
that,
even when the two modes
of
sleeping and waking are the
same,
the stimulus levels
of
the brain can be
_
^
different and so
I depicted the two modes
as
11 function
belts" having definite
width and gradations.
The letters
"a"
and
"b"
in the diagram differentiate
the lower and upper limits respectively of the waking functions belt while
e
and
"f " give the lower and upper limits
of the sleeping functions belt.
As
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soon as
the somatic condition enters
into one of these belts then we say that
it has entered that function condition.
As
to determining which gradation the
condition should reach after entering the belt,
this
is according to
circumstances and can be different on each occasion.
Even if the condition
is
already entered on the belt,
the gradation can still differ depending on the
time.
For the same reason,
we acknowledge that the process of transitting
between the two modes occurs
in a belt of definite width according to
circumstances,
and we can call
this belt the
’’transition belt.”
(
(It
is
represented in the diagram by the letters
c and d.)
Each transition process
is probably different and thus any one really occurring process must appear on
the curve
in the belt.
Diagram
:
A demonstration diagram of the revolving interchange between the
modes
of awake functions and asleep functions
Key:
A.
Awake functions belt
B.
Asleep functions belt
The curve
in the belt
shown
in the diagram represents one real process.
Diagram number
also displays
the transition between the two modes but
is not
based on time.
Diagram
:
A demonstration diagram of the daily nature back and forth
movements between the awake functions mode and the asleep functions mode
fa
Key:
A.
Awake functions belt
B.
Asleep functions belt
We can say that
the transition between the modes
is brought on by
changes produced by stimuli both inside and outside the^body.
Of the
two,
the
mode of sleep
is the basic one.
We recognize the transition from the basic
mode to an awake mode as
a process
of arousal while we
see going from an awake
mode back to the basic mode as
a process
of eliminating arousal.
We generally
refer
to the above
two modes
as normal function modes because they are the
modes that endure during a person’s life and they are also the most
important.
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2.
The Evident Abilities of
a Person in a Normal Function Mode and Their
Special Characteristics
When we discuss human abilities
in normal conditions,
we are mainly
indicating the abilities manifested in an awake functioning mode.
Human
_
abilities
can be divided into a priori natural abilities and a posteriori
acquired abilities.
With respect
to
a priori natural abilities,
when we
compare humans
to other animals,
there are many aspects
in which animals
surpass humans.
For example,
birds can fly but humans
cannot,
fish can
survive underwater but humans cannot,
rodents can dig tunnels but humans
cannot,
and so on.
Especially in the case of
a new born infant,
the infant's
abilities
to respond to the environment and its abilities
to live by its own
wits
cannot match that
of certain other animals.
Humans,
however,
have become
masters of the animal world and the creators
of modern material and spiritual
cultures and this
is something to which the other animals
cannot attain.
The
reason for this
is
that,
when we compare mankind to other animals,
we find
that mankind travelled a different evolutionary road.
In order to survive
in
the struggle
for existence,
animals exhaust the development of only
a few
separate natural abilities while humans,
in order to survive the struggle for
existence,
do not develop
a few separate natural abilities but rather develop
their brain which is capable of undertaking thought processes
and,
under the
control
of the brain,
develop the creative work characteristics
of their two
hands.
(The human body of course cannot survive without
the other organs but
here I'm using just the brain and the hands
to represent
the important
differences between humans and other animals.)
Developing the unity of
the
brain and the skillfulness of the two hands caused humans
to manufacture
tools.
In this way humans did not have to rely only on their natural
abilities or the abilities of their bodies
to advance in the struggle for
existence but rather used in the struggle for existence those forces
of nature
that they were able to control
.
In this way humans became the masters of the
animal world.
Developing natural abilities
in order to continue along the evolutionary
road has
a limited future because natural abilities are all
limited.
No one
animal
can have
a
lot of highly skilled natural abilities because many natural
abilities are mutually exclusive.
It
is often the
^ case
that,
as one natural
ability
is developed to excess,
other natural abilities diminish or disappear.
For example,
we cannot get
a bird to dig a hole
in the ground just
as we
cannot get
a field mouse
to
fly.
And again,
due
to the fact
that animals
o
the same species have the same natural abilities,
there cannot be
a real
division of
labor and this thereby influences
the whole species’
development
process.
Thirdly,
the
forming and improving of natural abilities requires
a
long,
slow evolutionary process.
Improving one's own natural abilities or
developing new ones
in
a short period of time
is
impossible and this
is
difficult to reconcile with the constantly changing environment
in the
struggle for existence.
In contrast
to the circumstances described above,
the future
for the
brain and hands which have developed their creative abilities
to make tools
and utilize natural
forces
is broad and unlimited.
The greatest special
feature of human beings
large brain and hands
is their universal
adaptability.
By this
I mean that,
just after a person
is born,
the brain
is
like
a large piece
of blank paper and the two hands have no skills.
For this
reason,
at
this time the abilities of the brain and hands are extremely
limited.
Even
if we say that at this time they still have some natural
abilities,
then the greatest
of these natural abilities
is
still universal
adaptability because by means of
it humans
can,
based on the needs
of
the
a
posteriori
life environment,
acquire special knowledge and technical
. skills
.
Everyone knows
that,
the knowledge and experiences stored in the brain,
as
well
as manual
skill and dexterity,
are all acquired a posteriori through
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study and training.
(In fact,
walking,
speaking,
and reading are all learned
a posteriori.)
The needs and methods
of different kinds of training
. produces
different kinds of specialized skills.
Initially,
universal adaptability was
seen as
a defect
(did not Lai Hanmen say that the best abilities are acquired
a priori because they do not require one
to undergo the rigors
of
learning,
but
in fact universal adaptability
is
a great advantage because:
(1)
Even
though humans
abilities and specialized skills are acquired a posteriori,
people
can,
based on needs,
learn their own specialized skills and thereby
create
a societal division of
labor.
When each person engages
in
a different
aspect of work,
learns about nature and transforming nature,
mutually assist
others,
and closely cooperates with others,
only then can society advance
quickly.
On the other hand,
if every person has
the same skill and thus
learns about nature and transforms nature from the same vantage point,
then we
cannot talk about any societal division of
labor,
and the unity of
the
species,
the ability to learn about nature,
and the kind of society that we
have today would not exist.
(2)
Due
to the
fact
^ that knowledge and skills
are
acquired
a posteriori,
with respect
to the individual,
each person can during
their lifetime engage in uninterrupted study in order to storeup and renew
their own knowledge and skills and due to this respond appropriately to
a
changing environment
(including both the natural and the societal
environments)
and proceed after the higher things
of
life.
With respect
to
the totality of mankind,
because humans have grasped language and literature,
knowledge and experience can be circulated among individuals while
at
the
same
time knowledge and experience can be passed on to later generations
so that
each generation,
based on the knowledge accumulated by previous generations,
can nourish their own skills.
For this
reason,
mankind's ability to conquer
nature increases with time.
Comparing universal adaptability toa natural
_
skill
that can only be passed on to future generations hereditarily,
and which
cannot compare
in the accumulation of experiences,
universal adaptability
is
without doubt
a great advantage.
Summarizing what was said above,
the most
important of
the abilities
of
humans
in their ordinary mode are those abilities manifested during the
wakeful mode and acquired
a posteriori.
The special characteristics
of these
abilities include manufacturing tools and utilizing the forces
of nature.
Natural abilities,
however,
can only support
the necessary fundamental
activities
of
life.
For this
reason,
if mankind only relied on natural
abilities,
mankind would not have advanced to the position of master of the
.
animal world and may even have been overtaken by other animals.
The overawing
power of mankind's
a posteriori abilities
is proven by the superiority of the
present material and spiritual civilizations created by human beings.
Modern
day material and spiritual civilization
is
a specific manifestation of
humankind's abilities
in the wake function mode.
.
Modes
of
Qi Functions and Unique Functions
Practice shows that
the human body has many kinds of skill modes and
that under certain conditions can transfer from one kind of
skill mode
to
another.
Except
for the interchanging transformations between the modes
of
the waking functions and sleeping functions,
people are presently most
.
concerned with the questions
of how the body transforms
. into
qi function and
unique function modes.
The scope
of the present essay
is limited to
discussing these questions
.
Diagram number
shows
the movement of
the somatic function modes.
Each
mode
in the diagram is divided into several more detailed sub-modes and thus
constitute
a functions belt.
Using the mode of unique functions
as an
example,
only mankind
is literate and can shift things
to overcome the
.
hindrances
of
space.
Although these functions belong to the mode of unique
functions,
the difficulty and profundity of each function
is different.
And
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for this reason we use different sub-modes
to indicate them.
.
Next,
what
sort
of measurement should we use to distinguish these
four function belts
and,
according
to the sequence sizes
of this measurement,
arrange them from top
to
bottom.
In nuclear physics,
when discussing the grades
of electrons,
this
measurement
is just
the main measurement
"eta"
(subtler discrepancies are
expressed using three other measurements)
.
Unfortunately,
we have not yet
found this kind of mode measurement
for use
in the somatic function mode
.
In
the view of most people,
the mode of unique functions should be placed at
the
top,
followed by the
qi function mode,
and then finally the waking functions
mode and the sleeping functions mode.
Diagram
:
A demonstration diagram of movement
in the somatic function mode
f\
m&wm 0
c
Key:
A.
Awake functions belt
B.
Unique functions belt
C.
Qi functions belt
D.
Asleep functions belt
My own opinion
is
that
it would be better to arrange them as they are
. in
diagram number
for the following reasons:
(1)
from the point of view of
the level
of brain stimulation,
the waking functions mode
is
the highest,
followed by the special
functions mode,
then the qi functions mode,
and
finally the sleeping functions mode.
(2)
Looking from the nature and
manifested appearance of the
functions,
the most complex functions are the
waking mode functions because,
in comparison to the functions
of
the several
other modes,
they have soaring elements
(this will be analyzed later)
.
These
would be followed by the special
functions mode,
the qi functions mode,
and
the sleeping functions mode.
(3)
Looking from the vantage point of the level
of consciousness,
the functions that occur
in the waking functions mode,
apart
from the fundamental
life activities,
are all activities controlled by
consciousness,
or abstract thought activities,
or work of
a creative nature.
Functions
in the unique function mode,
however,
are just manifested as
simple
thought control while those
in the
qi functions mode are expressed as
_ the
simple retention of thoughts.
In the sleep functions mode,
all conscious
activity has
just about come to a complete halt.
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What we presently know about the movements
in each of the modes
is:
(1)
the daily movement between the waking functions mode and the sleeping
functions mode;
(2)
movement between the waking functions mode and the qi
functions mode;
(3)
movement between the qi functions
^ mode and the unique
functions mode;
(4)
movement between the waking functions mode and the unique
functions mode.
As
to the conditions
of movement with the functions modes,
as well
as
the questions
of the structure of the movement,
and the situation of numerical
discrepancy are all discussed in detail
in the authors other essay entitled
"Initial Investigations
into the Principles
of the Function Modes."
4.
Human Latent Abilities and Their Characteristics
in
the Modes
of Qi Functions and Unique Functions
Practice indicates
that there are two aspects
to the latent abilities
already discovered in the qi
functions mode:
(1)
After the body enters the qi
functions mode,
many physiological
indicators
in the body undergo changes and
this
is called the phenomenon of
"the qi function
. inner principle."
(2)
After
the body enters
the
qi
functions mode,
it can radiate to the outside world
many kinds
of radiation that differ from those radiated
. while
. in the normal
mode.
These radiations
can influence the outer world
(including other
people),
and can produce different kinds
of physical,
chemical
biological
,
and physiological responses.
I
call this the phenomenon
"the qi functions
outer principle
.
"
The phenomenon of
the qi functions outer principle should
also include those categories
of information about the outer
. world that,
after
a person enters
a qi
functions mode,
due
to
a change
of abilities,
he
. is able
to receive information that
in a normal mode could not elicit a somatic
response but,
after entering the qi functions mode,
can elicit
a somatic
response
As
for unique functions,
in general there are two aspects
to the latent
abilities already discovered:
(1)
unique sensory knowledge such as reading
words
{with an organ other than the eyes},
being able
to
. see through things,
vibrations,
and knowing about others through incomplete
_ inf ormat ion;
_ (2)
unique movements
such as scattering papers,
breaking objects,
receiving
objects,
unique writing,
shifting objects,
and suddenly breaking through
spatial hindrances
A few recently discovered phenomena that occur
in the
qi function and
unique function modes cause people
to be quite surprised.
The reason for the
surprise
is not
in the responses
in which these phenomena manifest themselves
because theses responses are not complicated and,
by using methods found in
the normal mode
(including the use of utensils)
,
they can all be completed.
What surprises people
is
the differences
in the methods
that these functions
use
for completion.
Take the method of moving objects
for example.
In the
normal mode,
by means
of the hand,
foot,
or some other mechanical apparatus,
the movement of objects
is easily accomplished but
in the unique functions
mode,
the movement
of objects
is completed by the use of thought.
What
surprises people then
is
the use of this method of using
"thought."
Perhaps
there naturally exists between the object and the thought an as yet unknown
capacity for carrying the movement
into effect;
this awaits
further research.
If we seriously analyze the functions that have already appeared in the
qi function and unique function modes,
it will not be difficult
to see
that
these functions are all revealed after directly passing through our own body's
natural abilities and inherent special
characteristics.
However these are not
the inherent characteristics and natural abilities found in the ordinary mode
but rather are the somatic natural abilities and inherent characteristics
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found
in the qi function and unique function modes.
Hence we can say that
they are somatically latent natural abilities.
If people want
. to release them
then they must undertake only one conscious activity and that
is learning how
to stimulate our own bodies from an awake function mode to a qi function or
unique function mode and evince this by means of simple
ideas.
Comparing
.
these abilities to the functions acquired a posteriori
in the waking functions
mode there are substantive differences and the two belong to two completely
different grades
of
function.
I hold that the human body has three categories
of abilities.
The first category are those abilities decided by the basic
laws of physics and chemistry and that are shared by everything in the world.
Although these abilities change
in accordance with changes
in somatic
conditions
,
nevertheless their basic substance
is
a singular physical or
chemical process.
Infrared radiation,
for example,
is
like
this.
The second
category are those natural abilities
found only in animals and transmitted by
hereditary.
The third category are the abstract thought abilities,
creative
work abilities,
and tool manufacturing abilities acquired a posteriori and
found only in mankind.
Abilities
in the first and second categories
are found
in the sleeping function mode.
The qi function and unique function modes also
basically have only abilities
from the first and second categories but
_ have
a
slightly simpler thought activities.
The thoughts
in the unique functions
mode are slightly more and the abilities slightly stronger
.
Only the waking
functions mode has abilities from all three categories.
For this reason
I
consider the functions
from the sleeping function,
qi
function,
and unique
function modes
to be basically of
the same grade with differences only in the
degree and content.
The functions
(i.e.
the functions
in the third category)
of
the wake function mode belong to an even higher grade.
Next,
in the present circumstances,
it
is difficult for a person to live
long in the qi function or unique function modes.
Most
of a person
f s time
must be spent in the ordinary mode living an ordinary life.
And hence
the
functions
of these two modes cannot be developed over a long period of
time.
Some people who believe too strongly in the significance of the functions
of
these modes expect
to use these two modes
to substitute for the awake function
mode and hope to revolve back and forth between the sleep function mode and
these two modes.
This kind of thinking
is unacceptable.
We know that the
awake function,
the
qi
function,
and unique functions all belong
to
a stimulus
mode and a stimulus mode either more or less needs definite information within
and without
the body as well
as
ideas
(a kind of
internal language
stimulus)
to support
itself.
But each mode has
its own peculiarities.
Take the awake
function mode,
the content of the conscious activities
that
it promotes are
very broad but at any time
it can change that content.
No matter whether
it
is chatting,
enjoying,
working,
laboring,
or creating
-
all these activities
protect
the existence of
this mode.
Therefore one should not seek to match
the fixed direction characteristic of thought with firm movement because they
quite naturally change
at any time.
As
for unique functions,
one must base
that function that one wants
to complete on simple
ideas
of
a definite nature.
At the same
time,
circumstances and actions have certain kinds
of unexacting
limits.
As
for the qi function mode,
the thoughts are even simpler and
sometimes
it
is only necessary to require thought retention and quietude
Sometimes however
it
is necessary to seek more exacting circumstances and
actions.
In order to maintain the existence of
the qi function and unique
function modes
it
is necessary to complete these requirements.
Moreover
_ the
brain has no method to simultaneously consider two
_ things and therefore
in the
qi function and unique function modes has no way simultaneously
. to proceed
with activities
in the awake function mode such as
learning,
scientific
research,
designing products,
artistic creation,
f ighting,
. flying airplanes,
and so
on.
If
the human race discards all
these higher abilities
in exchange
for the lower grade but higher natural abilities
in the qi
function and unique
function modes,
this would be regression and there would be no way to continue
developing the material and spiritual civilizations
of today’s human
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societies.
In this
respect,
the significance of
the awake function mode
for
mankind
is even more
important.
The functions
inherent in the
^ qi function ana
unique function can only act as
a supplement
to the functions
in the awake
function mode.
For example,
the qi
function can cure
illness,
strengthen the
body,
and raise the
intellectual power of humans
in the awake function mode.
Although the latent abilities
in the qi
function and unique function
modes
is not
as important for the development of human society as
the evident
abilities
in the awake function mode,
we need only look however at the fact
that the phenomena manifested in the qi function and unique function modes
are
difficult
to explain using modern scientific knowledge
to guess that new
material
is being manifested and a new theory being born.
For
. this
reason,
research on qi function and unique function modes has great scientific value.
It may be the key to
a new scientific treasure house from which a new
.
scientific revolution will
follow.
Moreover,
depending on the profundity o
the research,
perhaps we will discover that
it has an even greater
significance for the development
of human society.
The development
of science needs debate.
.
The opinions expressed in this
article are solely my own.
I hope that they will
lead to
a climate that
welcomes
a
"hundred schools contending"
these questions.
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RESEARCH ON SOMATIC QI AND QI LOCATION
Authors:
Huang Kunyi
,
Wu Zhixian
(Zijin Mountain Observatory);
Huang Junqing
(Shantou Ultrasound Instrument Research Laboratory)
Preface
"Qi and qi
location”
researches
the Chinese qi function and fundamental
questions of Chinese medicine.
[Translator’s note:
"qi"
means
'the life
force,
or
'the life principle.]
A human body is
a superior type of large system expanding structure that
contains various
sub- systems that control
the actions of the whole being.
Such sub-systems include the breathing system,
the blood circulatory system,
the nervous
system,
the digestive
system,
the reproductive system,
and so
forth.
No one system among these,
however,
can represent
the whole condition
of the human body.
A person suffering
a stomach ailment,
for example,
may
still have
a completely healthy breathing system.
In that case then does
the
human have one kind of system that can represent
the whole body?
The answer
is positive.
The position of qi
in the body causes
it
to unite the whole
bodily apparatus.
The channels that permeate the whole of
a person's body unite the body
into
a living whole and the material
the makes
for this unity is
"qi.”
A
change
in the human body caused by illness can be explained by changes
in
"qi."
On the other hand,
a practitioner of the qi function can manifest from
his body the mode of his
qi function and the level
of his
skill.
The authors have
for many years been engaged in astronomy research and^
for the past few years have been in the process
of researching the Chinese
qi
function and the world view of China's ancient
. astronomers
.
Based on
practical observations
of training
in qi function and using
it
to effect
medicinal
cures,
the authors have proceeded with long term research into qi
and
its location in the body and have gradually formed a comparatively
systematic view of
qi and its location in the human body.
This essay sums up
their observations and research.
It
is now being published for the
consideration of fellow researchers.
A.
Concerning the Somatic Location
The somatic location of qi
is similar
to
a magnetic
field but
it
is
amorphous and broader
in content.
due to the
fact that
it
is amorphous,
there
is no way
it can be discovered during dissection.
For this
reason,
it was
overlooked for a longtime by western medicine.
But from ancient times
in the
East
of which China
is representative,
much research using self -awareness
. as
the fundamental method was undertaken and several thousands
of years earlier
this kind of special location was discovered and described.
We know from
recent research that people with unique functions and qi practitioners when
in
a condition of
the art of
qi
can be aware
of many phenomena that modern
instruments have no way of measuring.
Moreover,
we know that
qi and its
presence
in the body can produce many kinds
of mutually related physical
responses such as infrared radiation,
static electricity,
electromagnetic
force,
gamma radiation,
and so on that indirectly prove the existence
of qi
.
1.
The Inner Structure of Somatic Qi
Somatic
qi has an extraordinary complex structure.
The ancients
compared
it
to heaven and earth.
The book the Yidao Huanyuan
says:
"Heaven
has omens and the central points
in humans come from the same source.
The
earth has mountains and rivers and humans have
a system of points
just
as
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marvelous.
There are
360 all connected by a central point.
84,000 points
penetrate the
skin."
Within the human body are amorphous channels,
some large
some
small,
interlocking crosswise and lengthwise,
continuously revolving,
and
the material that these channels transport
is
just
qi.
From the viscera on
the inside
to the pores
on the outside,
qi unites
the body into a living
.
whole.
Due to the complex nature of these channels
in the body,
descriptions
of them are not quite the
same.
The description of the system of points
in
Chinese medicine,
for example,
is not completely the same as
the description
of China’s
qi Masters or the Tibetans or
in Tibetan medicine.
In fact,
the
description of the system of points
in Chinese medicine
is
a description
. of
the important parts
of the amorphous channels
in ordinary people but
it
is not
complete.
The channels that qi travels
in
a qi practitioner differs from
these.
For example,
qi practitioners frequently emphasize an important
channel called the Central Channel which runs
from the Baihui point
at
the top
of
the head directly to the Huiyin point.
[Translator
J s
. note
:
Baihui and
_
Huiyin are the names
of
two bodily points used in traditional Chinese medicine
and acupuncture.]
It's
as
if the whole interior of the body was
^ strung with
the tiny particles
in an ice cone.
With the exception of
the Baihui and
Huiyin points,
the other points
all
connect internally and for this reason
have been overlooked in acupuncture.
Another example
is
the incalculable
number of revolving type of channels.
Qi practitioners greatly emphasize
these revolving channels but acupuncturists usually only use the Liangmai
.
channel
(the channel
that revolves all day during qi practice)
and the Daimai
channel.
The acupuncturists do not even involve themselves with the channel
that revolves during the early morning hours.
Of the qi circulation
channels
in the body,
some,
such as
the Qijing Bamai channel,
function to
regulate and store qi
.
Others,
such as the Xuewei,
are similar to a bus stop
while the upper,
middle,
and lower Dantian all function like parking places.
.
The external Structure of Somatic Qi
Research into the external manifestations of somatic qi traces back
thousands of years.
The halos drawn around the heads of the deities
in
different religions depicts through an image the outer manifestation of
somatic qi
.
Some deities have halos around their complete bodies indicating a
structure of several
layers.
Images with five different colored layers
superimposed on each other have also been found.
In his book
"The Scientific Foundations
of The Qi Function,"
Professor
Xie Huanzhang sums up the current situation of research on the human body in
the world of living things.
By using color partition panels,
color filters,
faint
light photography and other such techniques,
it
is possible
to display
the area
of
the somatic environment which abroad is called
^ the nadis
field.
.
Practitioners
of
qi are able to observe the somatic field in even more detail.
Based on our observations,
the average person discloses his
image
of qi
in one of five different basic colors:
red,
green,
white,
yellow,
and black.
These correspond to the five kinds
of models
of people characterized by fire,
wood,
metal,
earth,
and water.
Under an extreme change of psychological
condition,
a certain type of internal disease,
or the practice of
qi,
a person
can change his fundamental
color.
Persons whose qi
is especially strong,
after they enter a qi function mode,
are able
to see that each person's
somatic environment has
a qi
layer of
a different tinge.
Persons with
different mental states and ideas,
and even persons with different degrees
of
qi,
form qi layers
of different colors.
Looking from the standpoint
of
appearance,
the head and upper body portion of
the average person has
a
relatively thick layer while the lower body portion
is dark and weak,
especially in middle aged and elderly people.
As
for those who train in the
qi
function,
their qi
image most often appears
as
a column.
It
is
rare
to see
light formed from a person whose qi flows up and down from the top of the
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head;
even rarer are those whose
qi
forms
a halo of
light.
We believe that
the round ring light
structure
is
a manifestation of
a perfect
state
of qi
.
.
Somatic
Qi
in the Body
Every kind and every type of qi exist within the human body.
The
Chinese concept
of qi divides
qi
into the two categories
of
a priori and a
posteriori qi and considers that both kinds of qi must be nurtured and
trained.
The
qi
of breathing
is called great qi and falls under
a posteriori
qi
.
This breathing qi has
a light,
clear part
(nourishment
qi)
that moves
within the
qi network and
a murky,
heavier part
(protective
qi)
that flows
on
the outside of
the qi network.
A priori
qi
is also called original or real
qi
.
With the exception of
that which
is obtained through propagation,
this
qi
ordinarily comes
from taking care
of one's
self and through training.
Training in the qi function and especially in the tranquil
function can
greatly increase and strengthen real
qi within the body.
This
is because
training
in the qi
function,
which the Daoists refer to as transforming sperm
into qi
,
can transform a person's
libido into real qi
.
One can also obtain
real
qi from nature and this
is referred to as
"struggling
. for the creativity
of
the universe."
Within the human body there
is also a kind of abnormal
qi
called illness
qi.
It
is
a kind of contaminated qi produced by
a diseased
part of the human body and it can inhibit the normal flow of
qi and blood in
the body,
contaminate other parts outside of
the diseased part,
and produce
illness
in other living things.
The depth of color and the degree of
thickness
of
this
qi
indicate the degree of
illness.
Observation shows that the viscera of ordinary people emit
qi
of five
kinds
of basic colors.
Normal
lungs,
for example,
emit white colored qi;
the
heart,
red colored;
the
liver,
green;
the kidneys,
black;
and the stomach,
yellow.
But when speaking of
a practitioner of the qi
function,
apart from
the colors noted above,
one can also
"see"
that,
compared to an ordinary
person,
the practitioner has
some special features such as
the
fact that
the
qi
in certain parts
(the three Dantian points and so on)
is comparatively
dense
.
4.
Outer Qi Discharged by Qi Masters
If we compare somatic qi
to an electromagnetic
field,
then the outer qi
discharged by a Master of
the qi function
is
like the particles radiated from
the electromagnetic
field.
That the transmission speed of this outer qi has
limits
is
a characteristic common to all Qi Masters when discharging
. outer qi
.
The average living person
is also continuously discharging outer
. qi
into the
surrounding environment but
it
is much weaker than that of the Qi Masters
.
Observing Qi Masters discharging outer
qi,
while the differences are
legion,
we noted that
the contents are quite fruitful:
(1)
The color characteristic:
The outer qi discharged
_ by some
Qi
Masters has variegated colors that give people a feeling of mixed colors
.
Some discharge qi
of relatively pure colors,
some show blue,
some yellow,
some
red.
If
a Qi Master uses
the palm of his hand to discharge
qi,
for example,
then each finger will emanate qi of
a different
color.
^ Practice
. has shown
that,
the purer the color of
the outer
qi,
the greater
its medicinal effects.
(2)
Strength and Texture;
The strength of the outer qi
is often seen
as
the standard by which to measure the skill
of the Qi Master.
Observation
has
shown,
however,
that this kind of
qi,
although strong,
becomes thick like
a
fog and gives people
a feeling of
"thick kernels."
This kind of
qi
is not
easy to get
to enter the human body.
On the other hand,
some qi
flows very
clear and light and its effect on the human body
is difficult
to perceive.
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Moreover,
it can deeply penetrate within the body.
From the point
of view of
its medicinal
effects,
especially with regard to internal medicine,
the latter
qi
is
somewhat more effective.
(3)
Direction:
Some outer
qi,
a short distance after it leaves
the
body,
scatters
to all directions while some qi has such
a strong sense of
direction that
it
is
like
a laser beam which does not disperse even after
being shot over a distance.
At
the same time,
one can observe that within the
area near the point where this
flowing qi collects there
is sometimes
a burst
of
a smoke like substance.
It
is easily understood that,
if
the direction of
the qi
is
strong,
then its efficacy
is also strong.
(4)
Penetration:
The penetrating ability of outer qi discharged from
different Qi Masters
is also quite different.
Some can only penetrate to the
outer layer of the human body while others can penetrate leather shoes,
brick
walls,
and even copper plates.
(5)
Information:
This
is the greatest difference between the somatic
flow of qi and the
flow of material
in other non-living things.
The
information capacity of different outer qi
is also quite different.
We will
discuss this again below.
B.
Special Characteristics of Somatic Qi
Apart from the complex nature of
its structure,
somatic qi also has
the
following special
characteristics.
1.
Release:
The human blood circulatory and nervous
systems
are
limited to the body;
except when a vein
is
severed,
blood should not flow
outside
of
the body.
Somatic qi
is different;
it
can interchange between the
interior and the exterior of
a body and by means of this
interchange achieves
systematic equilibrium,
the so-called Yin Yang equilibrium.
[Translator's
note:
In Chinese medicine and philosophy,
Yin
is
the female principle and
Yang,
the male.]
During the
four seasons and each different time of
the day,
changes
in the condition of somatic
qi
is proof
of this
interchange.
It
is
only that
in average people this interchange
is rather weak and loose
. and for
that very reason difficult
to detect.
But
for
a disciple of
qi training who
has achieved some results,
the disciple
is self-aware of
the speed of
the
interchange.
The whole body has
several
tens of important points which are
the
"gates"
for this
interchange.
Examples
of these points are
:
^
Baihui,
Huiyin,
Laoying,
Tongquan,
and the upper,
middle,
and lower Dantian points.
The strength of
the
inner and outer interchange and the degree
to which the
"gate"
is open reflect
to some degree the standard which a person has attained
in the qi
function.
A Qi Master whose art
is perfected can utilize all
the
pores
of the body to effect this
inner and outer interchange.
2.
Transformation:
The circulation of somatic qi
. and the
"gates"
of
the inner and outer interchange of qi
is not something fixed and unchanging.
Depending on the depth of qi mastery,
the more inner
qi,
the stronger
it gets;
the more circulation spreads,
the broader
it becomes;
the more
it
spreads,
the
deeper
it gets.
The wider the
"gate"
is
open,
the greater
it becomes,
until
gradually one
feels that
"the whole body is one opening."
Simultaneously with
this
feeling,
the qi
1 s coloring gradually clears and the
. colors become deeper.
Looking from the outside,
there
is
a gradual transformation from a qi mode to
a light mode.
On the other hand,
when the physical mastery of qi
falls
oft,
this can first be perceived in the qi;
when the loss
of qi reaches
a certain
point,
illness
sets
in.
.
Breathing Control and
Its Mutual Affects
The mutual affect
characteristic
of the human body and breath control
is something that people
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all know about,
like Chinese medicine's practices
of taking the pulse and
probing the ear with a needle for which there
is already a large body of
practical proof that these cure illnesses.
Research in recent years has
discovered the phenomena of the mutual affect between controlled breathing and
the body.
Based on the configuration of the palm of the hand,
and even the
shape of the fingernails,
one can diagnose and cure disease.
Perhaps each
tiny cell
in the human body contains
information about the whole body.
In the
future,
when science develops even further,
methods of examining the body^
might undergo a revolutionary change;
and it
is possible that just by taking
out
a small amount of cells,
one can diagnose every kind of
illness.
Gradations and Degrees
:
Contemporary research on unbalanced
thermodynamics has discovered that a physical system that has an expanding
structure contains
a great many different degrees of balance which some call
a
fixed bearing.
The model
for its expansion
is:
fixed bearing evolving to
a
higher degree of fixed bearing and so on.
The human body
is
a great living
physical system that contains an expanding structure which likewise has
different grades and degrees
of fixed bearing.
This type of phenomenon is
manifested most clearly in qi training.
In the essay "Somatic Qi Function
Mode and Pulikejin's
{phonetic translation}
Theory of Expanding Structures,"
we intend to discuss this in detail
5.
Thought Control:
The influence of a person's thoughts and the
influence of the condition of
a person's spirit on bodily health is something
recognized by all:
delight harms the heart,
anger harms the
liver,
longing
harms
the spleen,
worry harms the
lungs,
and fear harms the stomach.
Emotional
stress and anxiety are the sources of many kinds
of diseases.
The
effects of thought on qi are like an on-off switch or a control device.
"Where thought goes,
so goes qi."
Thought gives rise to a control effect.
Experiments have already proved that,
whether the effect of external qi on
bacteria
is to eradicate or assist
them,
all depends on a single thought.
China's Daoists,
when practicing
qi,
compared thought
to fire.
Depending on
whether the thought was strong or weak,
it was called respectively "military
fire"
or
"civil
fire."
The controlling ability of thought was referred to as
"the strength of the fire."
We acknowledge that when training for the purpose
of a strong,
healthy body
(most importantly when training in qi)
,
thought
plays
a key role.
At
the higher levels
of training in qi,
however,
the
emphasis
is on getting rid of all subjective thoughts and eliminating the
influence of the seven emotions and six desires.
This
is just what
is meant
by "behead the three corpses,"
"kill the nine poisonous insects ,"
and
"the
necessity of focusing the mind where no one
is."
Even with a novice at
training in
qi,
the stress
is on "following its nature."
Once this
is
achieved,
then
"the essence will naturally transform to qi,
qi will naturally
transform to spirit,
and spirit will naturally return to emptiness.
"
.
This
should call our attention to the natural control effect of somatic qi
6.
Self-regulation:
The human body originally had a very strong
self -regulatory ability but for various reasons
(such as Chinese medicine's
six debaucheries and seven emotions)
the development of this ability has been
interfered with and limited.
If we only let the human body relax and enter
into an indistinct and subtle state,
this would suffice
to develop the body
s
self-regulation function and this
is what
is described as:
"When humans are
still and quiet,
heaven and earth return to their places;
"forgetting
everything including myself,
for a long time I've had this subtle medicine."
This
is just
to say that the most important method for nurturing qi
is
quietude;
for preventing and curing illnesses,
the first and foremost thing
is
the frequent nurturing of the mind.
From quietude one enters
a fixed state
and this allows wisdom to spring forth naturally and this
is what
is meant by
"when the mind has no abode,
we clearly see our nature,
"
in this remark
is
a
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thousand subtle meanings.
Let everybody research this together.
7.
Intelligence:
This
is
the one most
important characteristic
. in
differentiating the human body from other material substances.
Intelligence
is
a technical term of wide but rather blurred meaning.
We use
it
to include
that which
is different
from innate ability.
When measuring the physical response of outer qi,
people realized that
there were sequential vibrations and these perhaps are the
first indications
of
the intelligence characteristic
of outer qi
.
We should not,
however,
think
that
the intelligence characteristic of somatic qi and outer qi
is vibration.
Somatic
qi has
a live intelligence.
It not only reflects
the body's
life
functions
(including the qi
function)
but
it also
is controlled and influenced
by the person emanating the qi
.
People with skill
can even learn from qi
the
physical appearance and mental
state of the person emanating the
qi
.
.We
believe that every person
is constantly radiating their own special
qi
into
space just
as different radio stations emit radio broadcast waves
into
space.
The only difference
is the differences
in the strength of
the signal.
This
is
perhaps
the reason why some people with a highly developed function can
diagnose and cure illness
at
a great distance.
The authors previously participated in some experiments that
. revealed
that many Qi Masters can use thought
to cause the emanated outer qi
to reveal
itself
in diagrams.
This
is
"thought producing shapes."
We have also seen
some people who can
"transmit
feelings by thought."
From this we can see that
outer qi
is
a type of
"life
flow,
"
"consciousness
flow."
Somatic qi harbors
a
complex intelligence that present day scientific instruments
find difficult to
register
C.
Transformation of Somatic Qi
Above we explained that
a special characteristic of
somatic. qi
is that
it can change
its nature.
For example,
the basic colors
of
the qi
of ordinary
people are not only decided by their
"type"
but also change slightly in
accordance with the change of
the seasons.
Spring,
for example,
carries
a
blue
color;
summer,
red;
autumn,
white;
and winter,
black.
These are all
ordinary phenomena and they also are
a kind of indication of
the
characteristic
of release
in the human body.
In this
section,
we turn our
attention to the several
fundamental
states of degeneration of somatic qi
(changes
to the body caused by illness)
and its advance
(training
to raise the
function level of practitioners
of the qi
function)
1.
The Degeneration of Somatic
Qi
Chinese medicine often uses the flourishing and decline of Male
qi
(yang
qi)
and female
qi
(yin
qi)
to summarize the whole process
of
a person from
birth to maturity to old age and death.
Chinese medicine reckons
the
withering of
the male qi
signifies
the death of
a person.
This explanation
is
based on real observations.
One need only go observe and comprehend in order
to discover this kind of complete change to the human body.
Based on our observations,
the degeneration of
the human body has the
following special characteristics:
first,
the real
qi emanated by each of
the
viscera and the whole body is weak and scattered;
second,
the sick qi and the
miscellaneous
qi
in the body flourish;
third,
the qi
images that take shape
are relatively dark;
fourth,
the outer qi that seeps out causes people
(of
course only people sensitive
to
qi)
to feel uncomfortable,
most indicate they
feel chilly;
and fifth,
some of
the viscera change due
to
illness.
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