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Advanced Discussion of Psychic Warfare Please

- Sun, 21 May 2017 12:51:35 EST kFWfnro5 No.57748
File: 1495385495072.jpg -(151157B / 147.61KB, 640x818) Thumbnail displayed, click image for full size. Advanced Discussion of Psychic Warfare Please
Anyone feel like going in-depth about chi and it's use in psychic warfare? Particularly for a pacifist who's being forced into mental kung-fu with my family of psychics.
Kevin Randleman - Tue, 11 Jul 2017 19:24:19 EST fYuvMJeH No.57803 Reply
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Hi there. Focus on yourself, you can't control what others do, but you can control how your react (or don't). Perhaps breathing exercises using Qui-Gong for reference is useful. If you are at ease, feeling good from internal control: a la the Tao's cliched "doing without trying", others' shit flinging is low impact or nil.

Doing without trying can be breathing at a comfortable natural pace without thinking about it. Then when you breathe intentionally and the rhythm messes up, that's the "with trying" part, excessive effort. Through diligent practice, by paying attention to, but not interfering with natural breathing, intentional breathing can become similarly natural. Being at peace is like a shield so to speak. One's awareness of their surroundings and their internal going-ons is more acute.

So here are the basics. Good Posture Makes Healthy Qi
>Correct posture enhances relaxation, balance, proper breathing, and energetic flow. It is essential that you understand and practice the basic physical mechanics of qigong, what the Chinese call diao shen "regulating the body," before concentrating on subtler, internal aspects, such as coordinated breathing or specific ways of focusing qi.

"The spine should feel long and open, with the shoulders relaxed, neither slouched nor pulled back. The elbows, knees, and fingers are all slightly bent rather than rigidly locked. The feet are generally flat on the ground. The chest feels easy and open, neither puffed out nor depressed. The abdomen and solar plexus are free of tension, allowing the breath to become slow, quiet, and deep. The whole body is alert, relaxed, and more fully alive." (pg. 86)

Relaxation: Quan Shen Fang Song
>"Whole body relaxed." The word fang means "to release," and it implies that relaxation is not merely the lack of tension. It is activity. Quan shen fang song is alive, alert relaxation. It means eliminating unnecessary tension, being supple and alert to the environment. Relaxation is the first and most important principle of qigong. It is often considered a system of qigong in itself.

The book I'm drawing from, The Way of Qigong: The Art and Science of Chinese Energy Healing, goes on to describe alot of different exercises from the whole body to specific parts, so become more aware of the body, thereby having greater control of yourself.

Relaxation creates deep and efficient abdomiinal respiration, resulting in more complete oxygenation of the blood. Relaxation also helps to dilate blood vessels and lower blood pressure. It also affects blood chemistry, including normalization of the acod-base (pH) balance and reduction of blood and tissue levels of calcium, which can help prevent or eliminate tremors, spasms, and tension in the muscles. The overall result is improved circulation and oxygen delivery to all parts of the body. This is especially noticeable in the hands and feet, which often feels pleasantly warm both during and after qigong.

According to Chinese medicine, relaxed abdominal breathing is an energetic pump, sending qi through the meridians. In the Explanaton of the Thirteen Movements, we read, "Qi is rooted in the feet, controlled by the yao [waist and abdomen], and manifests in the hands." Like a resevior filling with water, abdominal breathing causes the dan tian energy center to fill with qi. Once the dan tian is filled, the surplus of accumulated qi begins to overflow intho the meridians, bones, and, eventually, all the tissues of the body, creating a general sensation of warmth.

By contrast, chest breathing all too frequently results in tension, constriction of teh blood vessels, poor oxygen delivery, cold hands and feet. The dan tian is empty, the body weak and fatigued. [..]

Another common side effect of Active Relaxation is the feeling of weight, rootedness, and "sinking," corresponding to areduction of tension and release of worry and mental baggage. [..] The sinking sensation may be especially pronounced in modern societies, in which left-brain, intellectual dominance produces a feeling of top-heaviness. When we say that someone is "stuck-up, hung-up" or "too much in their head," this is an accurate assessment of qi imbalance.

Its best to always breathe in through the nose, because cilia and mucus.
Kevin Randleman - Tue, 11 Jul 2017 19:29:42 EST fYuvMJeH No.57804 Reply
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>>57803 (Pt II)

Relaxed Body, Relaxed Mind
>Emotions that have been repressed for long periods of time are armored into specific muscular tensions and postural defects. For instance, if we tense our throat when we are unhappy, rather than releasing the pressure of sorrow with tears, this might eventually become chronic neck pain. [..]

Unfortunately, these internalized tensions tend to stay with us. As we become used to tension, it becomes part of our reality and identity. These tension and the situation that engendered it lapse into unconsciousness. This is the root of many chronic psychosomatic disorders.

Through qigong practice, we learn how to bring tense areas of the body into the light of awareness. Awareness is so powerful that it is sometimes sifficient to change a fixed pattern of behavior. Emotions that have been locked into the tension come more easily into consciousness. Old memories and feelings thaw out, realeased from the frozen tissue. If this does not resolve the issue, it at least makes it available to work with, whether in one's own introspective process or with a psychotherapist.

[..] Awareness is the essential ingredient in relaxation. Once the student is aware, it is possible to feel what is wrong and to exercise some control. This is called ting jing, "listening to the energy." Listening to the energy leads to dong jing, "comprehending and controlling the energy." However, since tension and effort are the problems, awareness and relaxation, although certainly involving focus and intent, should be effortless, a process of surrendering. Can you try to relax? I think not. Relaxation is a matter of paying attention and not doing.

The Organ-Emotion Link
>Lao Zi suggests a distinction between healthy and unhealthy emotion in his classic Dao De Jing: "The highest virtue is not virtuous, and is thus virtuous"; that is, true virtue is not self-consciously or compulsively virtuous.

Compulsive do-gooders are really afraid of or denying their own aggression and hostility. They try always to do what is "best," preferring to be placating, submissive, or self-sacrificing rather than expressing or fighting for what they genuinely feel, lest they "make waves." "The sage is not a do-gooder," says Lao Zi. The sage is true to his or her nature, neither compulsively following nor rebelling against rules of conduct. The sage is capable of expressing emotions, including anger, as necessary and appropriate to the situation. He or she practices self-acceptance and is thus more accepting and understanding of others. The first step in self-acceptance is giving oneself permission to feel what one is feeling; then inner resistance and friction is lessened and much of one's anger is already gone.

That joy is considered a negative emotion is troubling to most Western students of qigong until they realize that in Chinese medical literature the term joy (le) means ecvitability, a tendency toward giddiness, talkativeness, lavishness, and general excess." "joy" disperses and scatters the qi.

The lungs are healed by yi, often translated "righteousness," in the sense of integrity and dignity. [..] Yi means giving yourself and others a kind of psycological elbow room, room to live and breathe. The kidneys are healed by zhi, wisdom. Zhi imlpies clear perception and self-understanding, a sure antidote for irrational fears. The anger of the live is mended with kindness (ren). The Confucian virtue ren is a pictogram of two people walking otgether. It is sometimes defined as the natural feelings that arise with companionship: benevolence and "human-heartedness." In the Analects, Confucius says, "Ren consists in loving others". The excitability of the heart is balanced by peace, calm, orderliness, all implied by the Chinese word li. Li is usually translated "ritual." However, Confucian texts make it clear that li is not only ritual, but the state of mind required to perform ritual properly and evoked by the performances. Li connotes "orderliness," setting limits on one's behavior as a means of fostering social harmony. Finally, the spleen is healed by the cultivation of xin. This is a rich concept that can mean trust, faith, honesty, confidence, belief. Trust is openness and acceptance, a feeling that emerges when one finds a common ground with another. Trust is a cure for the knotted qi that occurs from both pensiveness (an internal knot and stangnation) and empathy (one's qi tried to another).

[..] The spleen is damaged by pensiveness. The qi becomes knotted and stuck. Pensiveness means excess concentration, an obsessive preoccupation with a concept or subject.

Excess empathy also harms the spleen. Empathy is similar to compassion. The American Heritage Dictionary defines compassion as "Deep awareness of the suffering of another coupled with the wish to relieve it." Empathy means that we also identify with that person's suffering. This feeling is especially strong when we come in contact with individuals who are facing hardships we ourselves have endured. Empathy is a positive attribute and creates a healing trust in any relationship, especially a therapeutic one.

Empathy is considered excessive and damaging to the spleen when we lose a clear recogniition of boundaries, when we feel distraught and upset by someone else's problems. Pensiveness and excess empathy, the two qualities that harm the spleen, are related. We are pensive when we are preoccupied with ourselves; we are overly empathic when we are preoccupied with others.

[..] There is a wonderful cure for both of the spleen's emotional pathogens--pensiveness and empathy. "Lose your mind and come to your senses." Spend more time in nature, seeing nature as a positive model of health and balance. The earth supports all kinds of life impartially, without attachment. Let the mind become quiet and the senses open to the environment. Such a cure may seem too simple, nontechnical, perhaps even naive. The important point is that it works! I remember my old friend, Zenmaster Alan Watts, once remarking, "We believe that we haven't thought enough about the difficulties of life. Perhaps the problem is that we have thought entirely too much!"
Nam Phan - Wed, 26 Jul 2017 11:57:20 EST kFWfnro5 No.57812 Reply
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Thank you. That meant a lot to me and helped a good lot! What's amazing is I was listening to an Alan Watts lecture on how to learn faster, right when he stopped was right when I got to the part about Alan Watts. Like woah, yo.

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