into every corner of our being-we not only

promote the expansion of our inner consciousness,

but we also stimulate the healthful,

harmonious movement of substances

and energies throughout our bodies.

Our health and well-being depend on the constant and harmonious movement of energy, of chi, throughout the whole of our organism-energy that Taoists believe comes not only from food and air, but also from nature and the stars. From the flow of blood and lymph, to the movement of the cerebrospinal fluid, to the flow of nerve impulses and the firing of synapses, to the continual release of hormones and enzymes, to the reception of perceptions and impressions through our inner and outer senses, a healthy organism is one in which the movement of substances and energies continues unimpeded as needed through the various tissues, organs, nerves, vessels, and channels of the body. A blood clot, for example, can result in a stroke and instant death. Congested lymph nodes can promote disease. A "pinched" nerve can result in the loss of movement or sensation. Unnecessary tension in our muscles and tendons wastes energy, reduces our organic sensitivity, and contributes to the build-up of toxins in our organism.

THE NEED FOR NEW IMPRESSIONS.

What's more, if we begin to observe our psychological life, we see that it functions a.n.a.logously with and in close relationship to our physical life. Rigid beliefs and att.i.tudes, as well as excessive emotionality (whether positive or negative), can be as dangerous to our well-being as plaquefilled arteries, since they can dramatically alter or impede the overall flow of our energy and diminish our inner and outer sense of s.p.a.ciousness. Such psychological states can, if they become chronic, throw our entire system out of balance. Our experiences of ourselves can become so narrow that we lose any real sense of our own wholeness. Some great teachers, such as Buddha and Gurdjieff, use words such as attachment and identification to describe the process by which we lose touch with ourselves. When we continually "identify" ourselves with, or get swallowed up by, a particular image, idea, att.i.tude, sensation, or emotional state, our awareness of ourselves, others, and our environment becomes extremely narrow. In addition, the circulation of energy in ourselves becomes disharmonious, and parts of ourselves do not receive the physical and psychological nutrition they need for health and well-being. What's more, such identification reduces what Gurdjieff calls the "food of impressions" through which "nature transmits to us ... the energy by which we live and move and have our being."53 The flow of life, of energy, of impressions slows down, and we soon find ourselves exhausted-or even ill.

In my own history, it has become clear to me that my well-being has suffered most when my life seemed stale and devoid of movement, when it lacked new impressions of myself and the world, when it lacked organic satisfaction and meaning, or when there were simply too many impressions of one kind. At these times, I was caught, frozen, in a self-made prison of physical, emotional, and mental att.i.tudes that excluded anything new from entering. It is clear not only experientially, but also scientifically, that the nervous system and brain need the constant but balanced stimulation of new impressions for both health and growth. As researchers Robert Ornstein and David Sobel point out: "The brain apparently has a need for a certain amount of stimulation and information to maintain its organization. When there is either too much or too little, instability results and disease may follow."54 Nourishing the Brain and the Immune System For most of us, the stimulation the brain needs arises mainly through our contact with the outside world, through social interaction, entertainment, study, travel, job challenges, and so on, and this stimulation helps, if it is not overly stressful, to keep the organism in balance and to nourish the immune system. Every sensory impression we take in influences us. Even the taste and smell of food can have a nourishing affect on the immune system. A recent Duke University study showed, for example, that enhancing foods with powdered flavors and odors gave elderly partic.i.p.ants, all of whom had taste and smell deficits, significantly higher levels of B and T cells. These lymphocytes, which mature in the bone marrow, thymus gland, and other areas, are "the strike force that, most often, rids bodies of infection and disease."55 New Flavors of Ourselves The nourishment of the brain and the immune system through appropriate stimulation and information, however, is not dependent only on the perception of outer events. It can also occur through the perception of inner events, such as our ever-changing thoughts, feelings, and sensations. Self-observation and self-sensing enable us to experience new "flavors" of ourselves. They allow us to take in and metabolize direct impressions of our inner functions, att.i.tudes, and energies. These impressions not only bring us a new sense of vitality, but they also begin to break down the confines of our self-image and give us a truer, more comprehensive sense of ourselves.

As we have seen, however, learning how to take in new impressions through self-sensing requires great inner relaxation. It also requires the ability to breathe into more of the whole of ourselves. Where our breath goes, our attention can also go. By learning how to breathe naturally-that is, by learning how to breathe vitality into every corner of our being-we not only promote the expansion of our inner consciousness, but we also stimulate the healthful, harmonious movement of substances and energies throughout our bodies.

MOVING OUR VITAL BREATH THROUGH THE MICROCOSMIC ORBIT.

From the Taoist perspective, the natural movement of energy, of chi, in our organism is, in fact, the movement of our "vital breath." This movement is governed by the law of yin and yang, which corresponds to the law of polarity, to the negative and positive charges of electricity and magnetism, and takes place through a complex network of energy pathways a.s.sociated with the various sense organs, internal organs, and energy centers of the body. Energy flows from areas of greater "electrical" potential to areas of lesser potential. Illness and disease occur when this flow becomes blocked or unbalanced in some way. The channels can be opened or brought back into balance through a variety of means, including acupuncture, herbs, ma.s.sage, meditation, special movements and postures, and, of course, work with breathing.

Based on their own observations and discoveries, Taoist masters and Chinese physicians believe that there are some 60 major energy channels, or meridians, in the human body. While some of these channels, called "primary channels," guide the vital breath (our life force) to the various organs and glands of the body, others, called "psychic channels," serve as special energy reservoirs connecting and feeding the primary channels. To understand the power of natural breathing from the Taoist perspective, it is necessary to explore the two main psychic channels: the governor channel and the functional channel. For it is these two channels that connect the main energy centers in our bodies. And it is these centers that absorb and transform our energy as it moves through them, and then supply the appropriate energy to the primary channels for distribution to the entire organism.

The Governor and Functional Channels The governor channel, a yang channel, starts at the perineum (between the a.n.u.s and s.e.xual organs), moves back to the tip of the coccyx and up through the outside of the sacrum, and then rises up through the spinal column. When it reaches the skull, it continues to run upward along the surface of the brain up to the crown. From here, it descends through the middle of the face (about an inch and one-half below the surface of the skin) and ends at the palate at the top of the mouth. The functional channel, a yin channel, also starts at the perineum, rises up under the pubic bone and continues up the center line of the front of the body through the navel, solar plexus, and heart at depths of one to one and one-half inches until it reaches the tip of the tongue. In general, energy moves up the governor channel and down the functional channel, although it can move in the opposite direction as well. The energy circuit is completed between the two channels most efficiently when the tip of the tongue is touched to the roof of the mouth. This circuit is called "the microcosmic orbit," or "wheel of life," (Figure 34) and is the basis of Taoist alchemy for both health and spiritual growth.56 The Direct Sensation of Energy Though our lives depend on the continuous circulation of energy through these two channels, the quant.i.ty, quality, and movement of this energy is often insufficient for the high level of health and vitality that is our birthright. From the Taoist perspective it is only through the direct sensation of this energy that we can correct this situation. Mantak Chia makes this clear when he writes that "Knowledge of the energy flow in our bodies makes it easy to understand why the Microcosmic Orbit must be kept actively open to accommodate and enhance the movement of Chi. When we do not know how to conserve, recycle, and transform our internal force through this pathway, our energy consumption becomes as inefficient as a car that only gets five miles per gallon. By practicing the Microcosmic Orbit meditation, we can get in touch with our Chi flow and locate blockages or weak spots in its path so we can correct them. This will help us use our life-force more efficiently and achieve better internal 'mileage.'"57 Most of us, if we are able to be honest with ourselves, have to admit that we have little direct sensation not only of our life force but even of the major parts of our body-our belly, chest, head, and back. When we do have a sensation of these areas it is generally through some kind of discomfort, such as back pain, indigestion, headaches, and so on-signals that our energy is stuck in some way or not moving properly. Through working with the microcosmic orbit, however, we begin to sense these areas more frequently in the course of our lives, along with any tensions that may be developing. What's more, our awareness gradually expands inward and we begin to have more-direct impressions of our bodies from the inside out, in relation to the movements and blockages of our life force. As we learn how to experience it directly through our sensation, the microcosmic orbit manifests itself as an ever-present pathway into the inner s.p.a.ces and energy centers of our being. It is through impressions of the circulation of our internal energies within the framework of these s.p.a.ces and centers that a real transformation can take place in our body and psyche-a transformation that can support both our health and our inner development.

Figure 34 PRACTICE.

As I describe it here, the circulation of the vital breath is based on the microcosmic orbit meditation (as taught to me by Master Mantak Chia), a meditation that until recently was pa.s.sed down only from teacher to student, and only after a student had demonstrated a high degree of commitment and perseverance. Do not undertake this practice until you have worked through all the preceding material in this book and have begun to awaken your inner sensation in relation to the whole of your body.

When working with the circulation of the vital breath, it is important to be in a relaxed, receptive state-a state in which you are open to receiving new impressions of yourself. As you will see from Appendix 2, each of the energy centers of the microcosmic orbit has specific psychological attributes a.s.sociated with it, depending on whether the center is open or closed. Eventually, through self-sensing, you will begin to receive direct impressions of the condition of each center-and thus of your emotional and psychological state.

To prepare for this practice, begin by working for 10 minutes or so with the smiling breath, breathing into your various internal organs. Then spend several minutes breathing gently into your abdomen. Sense your belly expanding as you inhale and contracting as you exhale. As this sensation becomes clearer, give up any effort and just allow your breath to rise and fall spontaneously. Take your time. See if you can sense that you are being "breathed" from deep within your abdomen.

As you undertake this practice, don't dwell too long on any one center, especially the centers of the heart, point opposite the heart, and head. Before the microcosmic orbit is completely open, keeping your attention too long on any one center can disrupt the flow of energy in your body. Don't focus on the heart, point opposite the heart, and head centers for more than 20 to 30 seconds each. For the other centers, one to two minutes each should be sufficient.

1 Awakening the energy of your perineum Put your attention on the energy center in your perineum, between your s.e.xual organs and your a.n.u.s. Sense this area as clearly as you can. Once you have some sensation of this center, especially of its vibration, breathe into the area with a long, slow inhalation (Figure 35). Feel how the center seems to expand with your breath. As you exhale, let go of any tension in the area, any grasping or trying. Repeat this process until you can sense the energy in your perineum coming to life.

2 Awakening the centers of the governor channel Now, allow your attention to begin to move up the governor channel to your coccyx and sacrum. (You may even find your attention going there quite spontaneously.) If you have trouble sensing this or any other area, use your fingers to probe it. Then work with your breath in the same way you did with your perineum. Once you begin to sense the area opening, move on, one by one, to the kidney point, opposite the navel; thoracic 11, opposite your solar plexus; the point between the shoulder blades, opposite the heart; cervical 7, which is the large vertebra at the base of the neck; the jade pillow, which is at the base of the skull; the crown point, at the very top of your head; and the mid-eyebrow point, which we worked with in earlier chapters. Don't try to force the sensation. Just allow each point to begin to open by itself as a result of the energy of your breath touching it. You don't need to go through all the points of the governor channel in one sitting. You can spread them out in 10 or 15 minute sessions over several days. If you do spread them out, however, start again with the perineum with each new session and quickly review the points you've already sensed.

Figure 35 3 Awakening the centers of the functional channel When you finally reach the mid-eyebrow point, touch the tip of your tongue lightly to the roof of your mouth just behind your upper teeth, and keep it there for the duration of the practice. (A good location is about where your tongue would go naturally when you say the letters "le" of the word let.) Now let your attention begin to go down the functional channel through your mouth and tongue to your throat center. Again, breathe into and out of this center until you begin to sense a vibration of opening. Then let your attention go in turn to your heart center, about one and one-half inches up from the bottom of your sternum; your solar plexus, about three quarters of the way up between your navel and the bottom of your sternum; your navel; your s.e.xual center, in the area of the pubic bone; and finally back to the perineum. Take your time with this work. Impatience will only get in the way. What is important is to begin to actually feel the vibratory sensation of each center.

4 Circulating the vital breath Once you can locate and sense the various centers, the next step is to begin to experience your breath energy as it circulates through them. This is not an easy practice. The Taoist cla.s.sics make clear that sensing the microcosmic orbit in its fullness can take many years. It is important to remember that most of us have little experience working with our attention and energy in this way. For most of us, the energy centers are jammed up with tension and are barely discernible to our awareness. As a result, the process of opening the centers can on occasion be uncomfortable. As you continue to practice gently, however, you will begin to experience a new sense of movement in yourself, and much more direct contact with your energetic presence.

On the surface, the practice is quite simple. As you inhale, sense the breath energy moving up the governor channel from the perineum through the various centers. As you exhale, sense the energy moving down the functional channel from your mid-eyebrow point through the various centers and back again to your perineum. Be sure that the tip of your tongue stays in contact with the roof of your mouth. You can also occasionally try reversing the process-breathing up the functional channel, and down the governor channel. This will help clear the channels of any tensions or toxins. Don't worry if you can't sense some kind of movement through all the centers. Simply observe what takes place-where you can sense yourself and where you can't. Over time, the channels and centers will begin to open more fully, and you will receive new, direct impressions of your inner energies as they move more efficiently through your organism.

In the Taoist tradition the microcosmic orbit is also sometimes referred to as the "the small orbit." The Taoists also work with the "macrocosmic orbit," or "large orbit," in which the vital energy is moved not only through the governor and functional channels, but also through channels in the legs and arms. And there are still further practices that involve other energy pathways deep in the interior of the body as well. Unfortunately, many people begin working with these "higher" practices before they have laid the proper foundation for such work. This can lead not only to confusion, but also to physical or psychological harm.

HEALING AND BALANCE.

Breathing through the microcosmic orbit is itself an advanced healing and meditation practice that is the basis of most of these other practices. It can have powerful effects not only at the level of our physical health, but also at the psychological and spiritual levels. Chi kung masters through the centuries have said that when you can experience energy flowing through the microcosmic orbit, hundreds of illnesses can be avoided or cured. When students ask Taoist master Mantak Chia how to deal with their illnesses, he generally tells them: "'Just do the Microcosmic Orbit; this will connect the parts of your body as a whole. Seek balance first, and many problems will be solved.'"58 This balance, however, is not static. It is based, rather, on a constantly renewed inner attention to our true physical center of gravity-the lower tan tien, the energy center just below the navel-in the midst of the inner and outer movements of our lives. The rhythmical expansion and contraction of natural breathing, originating deep in the belly, supports this attention and helps activate the energy of this center and circulate it throughout our bodies for a more complete sensation of ourselves. As we have seen, it is this overall organic sensation that can help free us from what Lao Tzu calls our "our narrow sense of self," and begin to open us to the alchemical forces of healing and wholeness.

APPENDIX 1.

Specialized Breathing Practices The integration of natural breathing into our everyday lives is perhaps the most practical work we can do on behalf of our health, well-being, and inner growth. We have already explored some of the many physiological effects of such breathing on the various functions of our organism. We have also discussed the salutary effects that natural breathing has on our emotional lives. There is nothing mysterious about the many effects of natural breathing on our lives. They are based on the inner workings of our organisms, on the laws of the Tao, of yin and yang-on the laws of life itself. Through self-observation and self-awareness, we can begin to experience these laws and live and grow in harmony with them.

Once we have begun to practice natural breathing on a regular basis in the ordinary conditions of our everyday lives, there are a variety of specialized breathing practices we can undertake for specific needs. These needs might include cleansing the respiratory system; relaxing in the midst of stress; revitalizing specific organs of the body; getting rid of congestion or headaches; and so on. There are scores of traditional practices to accomplish such goals. In this Appendix, I have included several of my own favorites. Because these practices depend on the ability to sense ourselves and our energies from inside, long practice with natural breathing is generally necessary before we can obtain real benefits from them. An exception to this is the "six healing exhalations," a simple, yet powerful healing practice that can be undertaken by anyone at any time.

THE "SIX HEALING EXHALATIONS"

The "six healing exhalations" is an ancient Taoist breathing practice that uses the power of sound to help heal the organs of the body and transform the negative emotions a.s.sociated with these organs. I first learned this practice from Master Mantak Chia, who calls it the "six healing sounds," and have since come across many references to it in the Taoist canon. Master Chia teaches the six healing sounds in conjunction with specific postures and movements designed to help the sounds reach the appropriate organs. He points out that the "frequencies" of these sounds can help cool and detoxify our organs and speed up the healing process, and maintains that anyone who practices these sounds daily will seldom get sick for very long.59 Description of the Sounds The six sounds are related to the major organ systems of the body, and their a.s.sociated energy channels. The first sound, "ssssss," the sound of hissing, acts on the lungs and colon, and is related to the nose. The sound is said to be useful for physical problems such as colds, coughs, and congestion and for emotional problems such as grief and sadness. The second sound, "whooo," the sound you make when you blow out a candle, acts on the kidneys and bladder, and is a.s.sociated with the ears. This sound is said to be useful for increasing your overall vital energy, and for problems such as cold feet, dizziness, and lack of s.e.xual energy, as well as for emotional problems such as fear. The third sound, "shhhh," the sound that you use when you want someone to be quiet, acts on the liver and gall bladder, and is a.s.sociated with the eyes. This sound is said to be useful for eye problems, anorexia, and vertigo, and for helping to transform the emotions of anger and jealousy. The fourth sound, "haaa," acts on the heart and small intestine, and is a.s.sociated with the tongue. It is said to be useful for heart disease, insomnia, ulcerations of the tongue, and night sweats, and for transforming emotions such as hatred, arrogance, and impatience. The fifth sound, "whoo" (guttural, in the back of the throat), acts on the spleen and stomach and is a.s.sociated with the mouth. It is said to be useful for digestive problems, mouth ulcerations, muscle atrophy, and menstrual disorders, and for transforming worry and anxiety. The last sound, "heee" (hissed through the teeth), acts on the triple warmer (the three breathing s.p.a.ces). It is used to help harmonize the overall energy flow of the body, and is said to be effective for sore throats, abdominal distention, and insomnia.

PRACTICE.

To ensure the overall health of all the organs and the harmonious movement of energy throughout the body, the six healing exhalations or sounds should be practiced daily in the order given above. Each sound should each be done at least three times. If you have a particular problem a.s.sociated with a specific organ or emotion, you can spend more time with the a.s.sociated sound, repeating it as many times as you like. The practice itself is extremely simple. You can undertake it in any posture. Whichever organ you are working with, sense that you are inhaling energy directly into that organ. As you exhale using the a.s.sociated sound, simultaneously sense any toxins or excess heat in the organ being carried out of your body with your exhalation. In addition to exhaling audibly, you can also experiment with exhaling inaudibly, concentrating the vibration of the sound inside the organ. The sounds can be practiced safely at any time.

HEAD BREATHING.

Head breathing is a little-known technique that can be used to help get rid of headaches or to clear your mind of nervous energy. This practice depends on being able to experience the upper energy centers of the microcosmic orbit-especially the mid-eyebrow point, the crown point, and the jade pillow at the base of the skull-and to sense energy moving through the pathway that connects these centers.

PRACTICE.

Figure 36 Sit or stand comfortably. Bring your attention to the mid-eyebrow point. As you breathe in through your nostrils, sense your breath moving your chi from this point up through your forehead and around to the crown point at the top of your head and then down the back of the head to the jade pillow at the base of the skull. As you exhale through your nose, sense your breath moving your chi in the reverse direction-from the base of the skull over the top of the head and back to the mid-eyebrow point (Figure 36). Breathe in this way from three to six times, sensing that each inhalation and exhalation is helping your chi clear the pathway of any stagnation or nervous energy. If you have trouble experiencing your energy moving through this pathway, use your fingers to trace the pathway and to ma.s.sage these points, and then try again. If you can work in this way without tensing the muscles of your face and head, you will soon experience definite results.

DIGESTIVE BREATHING.

Digestive breathing is a simple but effective practice that can help promote digestion. It is based on using your hands to stimulate energy points related to the spleen and stomach meridians, while you simultaneously breathe deep into your belly.

PRACTICE.

Figure 37 Sit on a firm chair with your spine erect, yet relaxed, and your feet flat on the floor in front of you. Place your hands on your knees with the heel of your hands above your knee caps and your fingers pointed downward (Figure 37). Use your fingers, especially your index finger, middle finger, and ring finger, to find three indentations in your knee where the fingers can comfortably fit. Your middle finger will be over the center of the knee cap. Now simply keep your hands there, using just a slight pressure to stimulate the meridians running through the knee area. Sense the warmth going into your knees from your hands. As you inhale, sense that you are breathing energy gently into your expanding belly. As you exhale, sense your belly naturally contracting. Do not use force. Work in this way for at least five minutes after each meal, or any time you have digestive problems.

THE TAN TIEN CLEANSING BREATH.

The tan tien cleansing breath is a powerful practice for both health preservation and self-healing, as well as for increasing your inner, vital energy. Based on natural, abdominal breathing, it involves directing the breath through the nose and trachea into the lower tan tien, the area just beneath the navel, and exhaling waste products up and out through the nose or mouth while simultaneously condensing the breath energy into the cells of the lower abdomen. The tan tien cleansing breath requires a long, slow exhalation. By intentionally prolonging the exhalation, we not only promote the removal of toxins from the body, but we also help turn on the parasympathetic nervous system, thus furthering deep inner relaxation and healing.

PRACTICE.

We have already learned both the theory and practice of abdominal breathing. The key to using tan tien breathing to help heal yourself is to inhale gently all the way down into the tan tien area, an inch or two below your navel. As you inhale, put your attention on the lower tan tien and sense your breath energy filling your lower abdomen. Feel how your abdomen naturally expands. As you exhale, sense any tensions and toxins going out with the breath as your abdomen naturally contracts, but do not, as Mantak Chia warns, "throw out the baby with the bath water." Learn to be attentive to the vital warmth or vibration of the breath energy remaining in your abdomen as you exhale. Guard it with your awareness. Feel it being absorbed deep into your cells as you exhale waste products out through your nose or mouth.

Tan tien breathing is the essence of natural breathing, so be patient and gentle as you undertake this practice. The key is to work with your full attention, without any feeling of willfulness, and to sense the energy in your abdomen. If you can work in this way, the tan tien cleansing breath will quickly become a regular and natural part of your life.

BELLOWS BREATHING.

Bellows breathing involves the rapid contraction and relaxation of the abdominal wall to effect exhalation and inhalation, and is a fundamental practice found not only in Taoism, but also in Hinduism, Buddhism, and many other traditions. The practice is designed primarily to help remove various toxins and waste products from the lungs and blood stream. But the practice has many other benefits as well. It helps open and clear the various air pa.s.sages in the head and throat. It helps pump lymph through the lymphatic system, thus supporting the body's ability to ward off disease. It provides a powerful internal ma.s.sage of the abdominal area, stimulating the digestive system and oxygenating and energizing all the internal tissues and organs. It strengthens the diaphragm and abdominal muscles, eventually helping them to function more efficiently. And it even helps ma.s.sage the brain, through respiratory waves transmitted via the circulatory system, specifically through the carotid arteries. And it does all of this without causing us to hyperventilate.60 PRACTICE.

To prepare for this practice, sit or stand in the basic posture. Put your hands on your belly, and sense your weight sinking downward. Breathe naturally into your abdomen, letting it expand as you inhale and contract as you exhale. Continue in this way until you can really sense your belly from the inside. Now let your chest, and especially your sternum, sink downward. Sense how your chest relaxes as this sinking movement takes place. Take several more abdominal breaths, allowing your chest to remain motionless.

1 Expel the air with sharp exhalations When you feel ready, expel the air from your lungs through your nose with a strong contraction of your abdominal wall. In other words, exhale by drawing your belly back toward your spine in one rapid movement. The effect of this movement is to push your diaphragm upward, thus expelling air from your lungs. After the exhalation, let your lungs automatically refill themselves without any effort on your part and without any intentional pause. Let the vacuum you have created in your chest do the work. Your lungs will probably fill to about one-half of their capacity; in any event, do not let them refill completely before your next forced exhalation. Again, contract your abdominal wall, forcibly expelling the air from your lungs. Put your attention completely on the exhalation; let the inhalation take care of itself. Continue breathing in this way, starting at a rate of one complete breath every three or four seconds and gradually working to a rate of one every second (over many weeks and months).

2 Check for unnecessary tension The key to this practice is to be sure that your breath is being regulated by your abdominal contractions and expansions. Scan your chest, neck, shoulders, and face to make sure that they remain relaxed. People often grimace when they try this exercise, and the unnecessary tension closes off the nasal pa.s.sages and constricts the flow of both breath and energy. This can cause headaches and other problems. When you find unnecessary tension any place in your body, smile into it, and start again. Do not continue with bellows breathing if you can sense pain or discomfort, especially in your head, chest, or belly. If you do feel pain, take a break and then start again at the beginning, breathing naturally into your belly with full awareness.

Because bellows breathing involves breathing much faster than normal, many people a.s.sociate it with hyperventilation. If you carry out bellows breathing correctly, however-using not your chest muscles but rather your abdominal muscles-you will not experience the extreme symptoms often a.s.sociated with hyperventilation, such as intense dizziness, ringing in the ears, and even fainting. You may, however, especially when you first start bellows breathing, feel some dizziness. This dizziness is not just the result of the change in the oxygen/carbon dioxide balance in your blood, but is also a temporary result of opening the energy channels. If you do feel dizzy, or if you feel you aren't getting enough oxygen, stop bellows breathing, take a long slow inhalation, hold your breath for several seconds, and then exhale. You can do this as many times as necessary. Then start bellows breathing again. At the beginning, start with nine breaths. Then graduate to 18, 36, and so on, over a period of weeks or months until you can breathe for two minutes or more in this way.

Bellows breathing is especially effective in the early morning, in the fresh air, to help jump-start your day. But it can also work wonders when you feel physically, emotionally, or mentally tired, upset, or out of sorts. Whenever you do the exercise, let your belly do the work. Be sure to take clear sensory impressions of yourself both before, during, and after this practice. It is through these impressions that you will improve your practice and understand for yourself the real benefits of bellows breathing.

REVERSE ABDOMINAL BREATHING.

Reverse abdominal breathing, traditionally called Taoist breathing, reverses the natural in-and-out movements of the abdomen that one finds in natural breathing. In reverse breathing, the abdomen contracts inward during inhalation and relaxes outward during exhalation. Though reverse breathing offers many of the benefits of natural breathing because of its similar emphasis on moving the abdomen, it is traditionally used by chi kung pract.i.tioners, healers, and martial artists to help draw energy deep into their tissues and bones, as well as to direct energy-for storage, for action, or for healing-to any part of their organism. It is also used to build up what is called "guardian chi," a protective shield of energy around the body that helps ward off negative influences, including bacteria and viruses dangerous to our health. It is thus especially useful to help immune system functioning.

Part of the reason for the great power of this practice is the change in the pressure differential between the chest and abdomen. When the diaphragm moves downward and the belly contracts inward during inhalation, the resulting pressure in the abdomen helps "pack" the breath energy into the abdominal tissues and organs, as well as into the spine. When the diaphragm relaxes upward and the belly relaxes outward during exhalation, the sudden release of pressure guides the energy outward wherever one's attention is directed. It is therefore extremely important when undertaking reverse breathing to be clear about where one puts one's attention. Otherwise one's energy may be quickly lost.

In spite of its many benefits, reverse breathing should only be undertaken when one is quite comfortable with natural abdominal breathing. Without this level of comfort, most people who attempt reverse breathing tense their faces, necks, and chests and draw their diaphragms upward as they inhale. This not only negates the positive effects of the practice, but can also lead to a variety of problems, including chest pain, diarrhea, an increase in heartbeat or blood pressure, and energy stagnation. It can also lead to mental and emotional confusion and a scattering of the energy of awareness.

PRACTICE.

Though you can practice reverse breathing in a sitting posture, it is best, especially at the beginning, to use a standing posture. This will make it easier to feel your weight sinking and thus will help counteract any tendency to pull your diaphragm upward as you inhale. To prepare for this practice, do tan tien breathing for several minutes, making sure that your shoulders and chest stay relaxed. Also check to make sure that your diaphragm moves downward as you inhale and upward as you exhale. Breathe in this way until you begin to feel a definite warmth or vibration in your belly.

1 Reverse the breathing process When you feel this warmth, draw your belly slowly back toward your spine as you inhale, and let it relax outward as you exhale. As you inhale, be sure to keep your chest relaxed and to sense your diaphragm moving downward. As it does so, you will feel pressure building up in your lower abdomen, even all the way down to your perineum. If you sense any pressure in your solar plexus area, you need to relax your chest more and to be sure that your diaphragm is moving downward as you inhale. One way to support this relaxation is to let your shoulders move slightly forward and to sense your sternum shifting slightly downward.

2 Guide the energy to specific areas As reverse breathing begins to become more natural to you, start paying more attention to the quality of the energy being packed into your abdomen as you inhale. As you exhale, allow this energy to expand outward to nourish your entire body. You can also use your attention to help guide this energy to any particular part of your body that you wish to help heal. If you're having a problem in a particular area, continue to inhale into your abdomen, but visualize and sense your breath energy going to the problem area as you exhale.

APPENDIX 2.

The Psychological Dimensions of the Microcosmic Orbit According to Taoist master Mantak Chia, each of the energy centers of the microcosmic orbit influences our emotions in a particular way, depending on the degree to which the center is opened or closed. In my own personal work with the microcosmic orbit, it has become quite clear to me that learning how to sense these various centers, or points, helps open them so that energy can flow more freely throughout the organism. This work with sensation is also a direct path to self-knowledge.

The following outline of the energy centers and their emotional influences (derived mainly from Mantak Chia's teachings and books) is not meant to be exhaustive or final. As you begin to learn how to use your breath to sense your body and emotions in the midst of the daily activities of your life, you may find psychological traits other than those listed a.s.sociated with these centers. What is certain is that working in this way will bring you to a new understanding of yourself, particularly of the relationship between your physical life and your psychological life.

Navel Center Taoist sages and Chinese medical pract.i.tioners regard the navel center, which includes the lower tan tien, not only as the physical center of the body, but also as the body's main "storage battery" for chi. As Mantak Chia states: "The navel center was our first connection with the outside world. All oxygen, blood, and nutrients flowed into our fetal forms through this abdominal doorway. As a result, the navel center has a special sensitivity that continues far beyond the cutting of the umbilical cord at birth; it stays with us throughout our entire lives."61 Closed: One experiences a lack of psychological balance-a sense of being distracted or critical. One is not open to receive new impressions.

Opened: One feels a sensation of openness to the world, a sensation of being centered.

s.e.xual Center This center-located for women slightly above the pubic bone and between the ovaries, and for men at the base of the p.e.n.i.s about one and one-half inches inside the body-is the basic energy "generator" in the human body.

Closed: One feels an overall lack of energy and little enjoyment from life. One feels self-destructive, negative, and listless.

Opened: One feels a sense of personal, creative power, and the ability to get things done.

Perineum The perineum is located between the s.e.xual organs and a.n.u.s. Because of its anatomical position, it connects the two channels of the microcosmic orbit and serves as the foundation for the inner organs of the abdomen.

Closed: One feels insecure and lonely. One also fears any kind of change.

Opened: One feels grounded, rooted to the earth and its healing energies. One also feels a sense of peacefulness.

Sacrum and Coccyx Though the coccyx and sacrum represent two different locations, we will treat them as one for the purposes of the microcosmic orbit. It is in the sacrum and coccyx that many major nerves from the organs and glands come together, and energy is directed up the spine. It is in this area that the Taoists believe that earth energy and s.e.xual energy are refined and transformed before they move up to the higher centers.

Closed: One feels unbalanced, heavy, and hopeless. One feels that the past is a prison, and that one is under the sway of many unconscious fears.

Opened: One feels light and balanced. One feels that the past is a resource that can be drawn upon for a deeper understanding of and engagement with life.

Kidney Center The kidney center is located between the second and third lumbar vertebrae of the spine. You can find this point by putting your finger on your spine opposite the navel, and then bending forward at this point. The vertebra that protrudes the most marks the area of the kidney center. Called the door of life, or the mingmen, this center is where our prenatal vitality, our s.e.xual essence, is stored.

Closed: One feels fear and a lack of balance. One also feels a lack of vital energy.

Opened: One experiences feelings of openness, abundance, and generosity.

Adrenal Center The adrenal center (T11), located between the eleventh and twelfth thoracic vertebrae opposite the solar plexus, lies between the two adrenal glands which sit on top of the kidneys. The adrenal glands, which produce adrenaline and noradrenaline as well as a variety of other hormones, are the primary energy source for the sympathetic nervous system, and are activated whenever there is stress and the instinctive "fight or flight" response.

Closed: One feels either hyper or listless. Old fears can return and begin to shape our experience and behavior.

Opened: One feels a sense of vitality and confidence.

Center Opposite the Heart This center, which is located between the fifth and sixth thoracic vertebrae between the shoulder blades, has a close relationship with the functioning of the heart and thymus gland.

Closed: One feels a sense of burden and hopelessness. One also feels a sense of chaos.

Opened: One has a feeling of freedom, as well as a deep-felt sense of living.

Center Opposite the Throat This center, located just below the seventh cervical vertebra (C7), is the central junction box where the energies, nerves, and tendons from the upper and lower parts of the body meet. Any blockage of this center restricts the flow of energy up the spine to the higher centers in the head. You can easily find this point by bending your head forward; the vertebra that protrudes the most is C7.

Closed: One feels disconnected from both oneself and others. One feels a sense of stubbornness and inappropriateness.

Opened: One feels able to embrace both oneself and others with humanity.

Small Brain Center Sometimes called the jade pillow, this center lies above the first cervical vertebra in the hollow at the base of the skull. This center includes the cerebellum and medulla oblongata, which help control muscle coordination, as well as respiration and heartbeat. For the Taoist, this center is a storage place for the earth force and for refined s.e.xual energy.