Sutra of Master Paul Turtle Island Wild Herb Ways
A wheel has twelve spokes, but the hub, the empty part, is what truly performs its function. Go to bed early. Remember, surface activity originates from rest. Similarly, the spine can generate movement even at rest. Power originates from the core of the spine. Leisure time is like a vacation. Let the universe work its magic, rather than acting recklessly out of self-centered ego, which only leads to exhaustion. Therefore, adequate rest is essential for replenishing energy. If a well is constantly drained, it will dry up and require the water table to flow back to replenish the unseen aquifer. Rest is key to action.
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Inner Smile: We first need to activate a memory to unlock the inner smile. This memory should be a happy time in your life. Close your eyes and imagine a clear, cloudless blue sky.
Tree Qigong- from the sutra of Master Paul Turtle Island Wild Herb Ways
"Through the use of symbols, Sage People see all the spiritual forces in the world we live in. Symbols determine form and appearance and connect all things." (Great Discourse section of the Book of Transformation) We can use the symbols of the sages; we can actually see the eyes of the sages, feel the hearts of the sages, and hear the ears of the sages. There are different herbs and trees in different situations. There are many different therapies to nourish the spirit of living beings. The genius of the wild grass way is man, plant, place, mountain, river, and grassland. Man, plant, place, and grassland mix and blend throughout time. Whenever this mixing occurs, a new genius wisdom known as the wild grass way arises, self-arranging the inherent patterns in life to renew life. Whether in the Aspen Forest, oak forest, pine forest, hardwood deciduous forest, or in the mesquite, paloverde, gobernadora, button brush, cottonwood tree on the thorny plain, the essential self thus replicates wisdom there, there, and will exist. Whether known or unknown, when there is sincerity and need, inquiry and reception will occur. At the same time, by learning the wild grass way in specific places and situations, you must increase the life force called Qi. The circular wheel begins to move through eight elements of the early pattern: sky, wind, wood, flowing water, mountains, earth, thunder, fire, standing water/swamp lakes, returning in order to the sky. When the sun in the sky sets below the horizon, it becomes cool and dark. They can see the leaves of the cottonwood trembling, even in the slightest breeze. This stirring is the wind that connects and penetrates. As the wind moves, the clouds bring flowing streams. When the rain falls, a rapid scream gust comes, and the water flows. These torrents of water rush down from the mountains. The roots underground go deep down, which is understood as the earth. Understanding the seasons, first, thunder in early spring awakens the earth, mixing the air of the sky and the earth. There are round drums, circles with outstretched skin. In this mixing of heaven and earth, there is a stirring and blending. With the wind, thunder comes and goes. Then they set fire, warming themselves. As the rains fall, a rapid, screaming sound erupts, and the waters surge forth. These torrents of water, charged from the mountains, settle in low-lying pools known as swamps and lakes. Standing at the bottom, the water rises like mist into the sky, and circles return to the sky. Sky, wind, wood, water, mountains, earth, thunder, fire, swamps, and lakes, return to the sky in sequence. On the drumhead, they can see and remember where the sun rises and sinks below the horizon. From four directions, there are eight directions in each direction.
Open the four gates of Qigong. We synchronize our hands with our feet, hips with our shoulders, and elbows with our knees. We pull in with our hands, rotating our palms and pulling them into the rope. We focus on the space between our hands; this is called holding the ball, rotating the ball, spinning the ball, squeezing the ball, turning the ball, raising the ball, lowering the ball, etc.
Paul has said, "The important thing is to get into a position where you learn and accept responsibility, and strive to cultivate vitality as ownership. We cultivate vitality by doing well, eating well, working well, resting well, sleeping well, loving well, fucking well. Nobody will do this work for you. Follow Qigong or Biospirituality. Qigong is one word, two words, two words, originating in China, which means nourishing/cultivating, working with life energy, so Biospirituality works to ensure mutual benefit. What is Biospirituality? We think that spirit is often a misleading term because it assumes that a part of ourselves exists as a spiritual soul outside of our bodies. So we want to avoid this duality, this opposing body and spirit strategy. So Biospirituality is about achieving the goal of unity between intention and practice, bio refers to the actual biological processes, and spirit refers to the intangible qualities of will, intention conforming to practice, so Biospirituality. People might say, “I am spiritual, not religious,” which means they have a personal, private way of maintaining their dignity and ability to live, which is certainly wonderful. Equally wonderful is, “I am not spiritual, I am religious.” Practice is not about rejecting group practice, but about supporting individual practice. Therefore, we do not advocate 'jiriki vs tariki,' self-power versus other powers. I prefer to say possessing the body, occupying the body, embodying the life process, and embracing the life process. Mutual benefit means doing things alone or with others because of the interconnected nature of things, and the benefits accumulated by oneself also benefit others."
Paul has said to others walking the Wild Grass biospirit way: "Qigong, the bio-spirit, is contained here in the actual moment, your moment, the best version of yourself in mutual benefit. It is mutual; nothing is solitary. We constantly exchange experiences, never acting in a vacuum. Better for yourself, better for others. Create an appreciation for flexibility with intention, thus using precious time and energy in a good way, mutually benefiting your well-being. The following is James Legg's English translation of an old Chinese book, Daotejing, also known as Tao Taiqing. I use James Legg's translation because Legg went to China as a missionary in 1840 and began translating in old China. His translation also seems freer today, directly translating terminology. His translation was not published in English until 1891: “Heaven and earth do not follow any willing act of benevolence; they deal with all things as if straw dogs were dealt with. Saints do not follow any good (any wishful) act; they deal with people as if straw dogs were dealt with… Can the space between heaven and earth not be compared to a bellows? ‘Iron is empty, but it has not lost its power; ‘Iron moves again, emitting more air. Many words make us see; your inner guardian, and remain free.’” - Daotejing, Chapter 5, James Legge, trans. 1891. Daotejing's Chapter 5 gives us a sober observation, saying that the power of heaven, life on earth, is quite neutral towards our plans and goals. Nature has no sense of honor, gratitude, family, kindness, or morality. In Daotejing's words, our lives are like straw dogs used in elaborate ritual sacrifices, treated with reverence, then discarded as straw. These human constructs are, after all, not real dogs, but symbolic images of dogs made of straw. Similarly, saints, the People's Government, the current regime—whatever they may be, use and treat us like priceless straw dogs, suitable as cannon fodder for brave soldiers in war, then discarded. Then we are thrown into the modern analogy of disposable people. People are forgotten after use, erased from memory, as much trash is dragged to solid waste disposal sites. Furthermore, nature is like a bellows; its power is rooted in its ability to inhale and exhale. Power can only function within empty space. For the bellows pump to function, it needs fluidity within that space, unobstructed. Is there a lack of morality in nature, and that government regimes treat their citizens as means to an end? It's better to fly under radar, to do what one must do to protect life, rather than to be a target for elimination by the regime alone. In other words, it's better to remain restrained, not to be passive."
Some people aren't hungry. I tell you honour your hunger. Hunger is a tool to nourish biospirit. They've lost the sense of hunger. They live as victims far beyond desire. Desire and craving, mutual benefit replacing the interactive pattern of addictive pornography. They've lost the ability to taste. They consume and will soon launch a drone attack on you because your desires, your taste cravings, are a threat to their narrative of health addiction. The idea of feeding everyone is not an option. Even if you give them food, it will be misunderstood. For the work ahead, you need to eat. We've emphasized before that painted cakes don't satisfy hunger. This is exponential for virtual, digitally generated cakes. Many people think that a digitally painted, AI-generated cake might better satisfy hunger. Of course, we know that no matter how tempting the recipe picture, we can't eat the picture in a cookbook. But perhaps a digital virtual movie on a cordless phone can satisfy hunger? Better than a hand-painted hard copy cake. Let's be clear: neither digitally painted nor hand-painted cakes satisfy hunger. Whether your food image is a museum artwork or gourmet food on a computer screen, prepared delicious food still looks like food. You need to chew food, you need to swallow. The idea of saving others through the act of swallowing food is fiction, unpopular fiction. But—no—I like to say that the word "but" cancels out everything that was said before. In a sense, "but" really does cancel out everything. The new, complex Buddhist teaching of computerized paint cakes is a dopamine trap in the model of health addiction.
So this is understanding biophilia from a simple perspective. Let's start with the biospirit. The biosphere is flesh, blood, bone, waist, and muscles expressing themselves in the biosphere. The biosphere is blood and earth. There are many so-called religious, spiritual, socio-political paths that attempt to nourish us by asking us to deny the reality of the body. They promise to nourish us by denying what is obvious. The key fact is not that we have a body, but that we are a body. You are first and foremost your body, that is the hierarchy of needs. Ignore your body, you deny everything. Smaller astronomical orbits, also known as microcosmic orbits. What happens outside the body, in some form inside the body. People are included in environmental processes, which is why many people miss it. We are the environment. It is a unified boundary whole. As far as this person is concerned, there are various stories to describe what is happening. Fairy tales are perhaps the most scientific way to describe what is happening. Jacob and William Grimm, children's and family stories, because at the deepest level of the true biospirit, we are living in a house, on a roof, ecology, earth family, Hansel and Greta, Goose Girl, Lapzel, Snow White. Almost all of these can describe who you are and what you do in doing your own actions. Description and explanation come much later. We talk about repair. Thus, it's difficult to describe what you are essentially part of, inseparable from. So it's difficult to define a word without using it. The Oxford English Dictionary (OED) defines life by using life in the definition of life, defining it as "the condition, quality, or fact of being a living person or animal; the existence of a human or animal. See soul, n.1." We can do some training to define a word without using the same word. Webster's Dictionary of 1828 defines life as: "in the general sense, the state of a plant or animal, or an organized existence in which its natural functions and movements are performed, or its organs are able to perform their functions." Perhaps the OED is a better definition: life is life, and life is life. This becomes even more difficult when we try to define a word without using the words of language. It becomes problematic when we try to communicate, silently demonstrating conversation without language or sound. Here we are in a dokusan room, demonstrating me, doing me. Define life without words, without saying anything. Show colors to a blind person, describe birds singing to a deaf person. Define life without making a sound. Perhaps the idea of a fish trying to describe a lake to another fish contains this idea. The fish is completely immersed in the water, contained within it. Therefore, a fish cannot explain a lake in any accurate description because it cannot leave the water. The life of the fish is contained within the life of the lake. The fish breathes water through the water. The fish lives in the water. The fish is the water. If a fish jumps to the shore, it will die within minutes. What will the fish gain in the lake, and fail on the shore? The frog is perhaps best able to describe a creature, a living creature, that can describe a lake using land and sky. The frog is a fish, but not a fish. The frog begins as a... Perhaps, in terms of animal life, creatures like dolphins and whales can describe land and water. Beavers can also describe lakes. The beaver has his mud hut and wooden house by the lake. The beaver comes in and leaves the lake. The beaver lives near the water. The beaver has lungs and breathes oxygen. The beaver swims in the water, leaving water behind, and bites white flowers and willow branches.
In the womb, a microcirculation occurs in the baby. In the womb, even though the circulation occurs within the mother's power, it is entirely spontaneous and uninterrupted. The baby absorbs oxygen from the mother through the placenta and is connected via the umbilical cord. Although the umbilical cord is cut, the connection to life is never severed without the end of life. The adult umbilical cord is not visible in the abdomen but maintains a vital force connection. That is life, and you are alive now, so this means that circulation through connection is also happening. What is circulation? This is a good question, and answering the question "what?" is easy. It's easy. It's easy to miss. Circulation is vital force. What is vital force? The answer to vital force is a redundant question. You are vital force. You are. You Qi is the word for vital force. Qigong is working with vital force to achieve mutual benefit by maximizing life force. Whatever kind of force is, try submerging your head completely underwater, what happens? So, the answer to vital force is the inner answer. Submerge your head underwater, and you immediately have a goal. Breathe. Go breathe, breathe. Inhale air. Fight with your entire being, inhale, breathe. Yes, vital forces are related to oxygen, breathing, the endless heartbeat, and the circulatory process. Circulation is movement. Without this vital force flowing within you, you are dead. Death, decay, aging, and the process of dying are the lack of this vital force. Therefore, disease is an obstacle to this vital force. Disease is an inhibition of the flow of life force. Death is the disappearance, the separation of the body into its components, the dissolution. We can call life the ingenious gathering of vital forces, and death the loss, subtraction, and separation of this vital force. Thus, the goal becomes living and being mutually beneficial. You want to live, full of warnings of life, a rich life, a life of abundance, a sufficient supply, so that you can easily do what you are called to do. Mutual benefit is the essence of sound practice. Everything in the world, whether you know it or not, is mutually beneficial. There is an opinion that prostitution is the oldest profession. We should respect the bartering intentions of this profession. We are all prostitutes, sex workers, exchanging experiences with our pimp community of meticulously crafted prostitutes, Johns, skills, protected markets, protected rackets, ladies, etc., cultivating GFE girlfriends, because it is mutually beneficial. We need to guard against absolute purity and impurities. Life is life, and regardless of our limited perspectives, life has its own rules. No one is completely pure or completely impure.
The cycles that occur in the small body and the cycles that occur in the larger body world can also be called process patterns, or I Ching's change patterns. Pattern processes occur in both the small, physical body and the larger body. The larger body outside can be called the ecosystem mechanism. The sun and moon are the important figures visible to the outside world in the dark, unlit, unpowered sky. The sun and moon are the patterns we see and observe in the sky. The moon has a 28-29 day cycle, returning to a state of abundance and decline. The sun has a diary, a daily pattern, a diary, a diary, a diary. The moon is more subtle than the sun, but both cycles are effective. We are not trying to adapt the sun to the 29-day lunar cycle. Our processes are mutually beneficial within each cycle. We actively pursue a healthy life. We seek nutritious, delicious, and healthy food. We seek fresh air. We seek good marriage partners with happy smiles who actively support us. We want to live in good communities. We seek good schools where our children receive compassion, kindness, and learn to prepare them for a wonderful, long-term happy life. These things are not on the periphery; they are at the center. They are fundamental. A healthy life maximizes the health of the body. Health means a balanced cycle and pattern. The key here is biospirit. Our greatest good, our highest good, includes accepting our bodies as fundamentally good, beautiful, and centered. Is this spirit? Why? While it may seem obvious, there is a question, “Why pursue a healthy life?” The answer is, “Why pursue a healthy body?” It is biospirit. In the long run, a healthy life requires a healthy body. Illness, weakness, and frailty are not legitimate goals for oneself or others. We cannot truly build our well-being on the harm inflicted by others. Suffering may exist, but we do not cultivate it. We cannot claim to suffer for others without harming ourselves. Here, suffering is legitimate; the pursuit of suffering is not. We can talk about a righteous life. We can talk about a righteous tradition. Any attempt to persuade us to legitimize our life goals by offering weakness, cowardice, apologies, illness, suffering, sins of original worthlessness, self-loathing, self-hatred, etc., must be understood as a cycle of spiritual rape. Similarly, since we can only truly live in our community, our happiness is community happiness. Therefore, our community happiness is our own happiness.
If you have ever encountered someone enslaved in a cycle of abuse, you may have seen them in various places within that cycle. You may have seen them take turns hating and attacking their abuser. Or, perhaps later, they may emerge, praising the abuser in kisses and building stages. The cycle of abuse is like a model of substance addiction. You may have seen an addict praising sobriety, later experiencing a delusional high in alcohol, methane, or marijuana. All these mindsets are part of the addictive process, a cycle of the abuser's lifestyle. Addicts and abuser victims inevitably return to their abuser overlord, or to the drug they choose in the endless cycle, going back and forth in the addictive model of behavior. Legitimate tradition is to respect us as we are, the place we inhabit, fundamentally sound, good, and valuable. While suffering is, to some extent, an unavoidable part of human life, we cannot truly support a value structure that prioritizes our suffering as an individual or as a member of a group. It is within the group that we can best work for our well-being. Nor can we truly support the suffering of others as an individual or as a member of a group that prioritizes its own well-being. The only way tradition can legitimize suffering is by assuming unsolvable riddles and mumbo jumbo, essentially denying our identity as biological-spiritual beings, or selectively denying the identity of others as biological-spiritual beings. The purpose of all these systems that deny our biological-spiritual nature is to ultimately elevate an elite within the social power structure and to justify the miserable conditions that are considered the defense of non-actors in the narrative of elite self-sustaining groups. The view of denying the body as a vehicle misses the mark, if considered a logical conclusion, would support suffering and trauma as a spiritual process. When we examine these meta-rules and meta-beliefs, there is always an elite power structure lurking, exploiting the power of failure, these value structures benefiting from these value structures. Within these boiled-down value structures lies a subtle paradigm: where we are is not where we are. Where we are is not very interesting, but eventually we will reach a better place. However, our fundamental experience tells us that where we are is indeed where we are. Where we are is our spiritual home. No promised land awaits us in heaven or the Middle East. The land we are promised is here. We must take this particular body, life, and death seriously, in this particular place. When conflicting statements within a value structure lead us to devalue our existence, we must negate that value structure and psychologically move forward both without and beyond it. When our lives here and now are diminished by the regime's agenda, with some version of a utopian future awaiting paradise, we must immediately assume that the regime is a chosen script that disregards our biological and spiritual interests and well-being.
Tree Standing Precise Practice: Standing. We are going to stand up. Begin with your legs apart, shoulder-width apart, knees loose and supple, arms outstretched. At this point, everything is relaxed, without manipulation or tension. You are standing, that's all. You are not trying to stand better. The way you stand is enough. You listen and feel what it feels like to stand, supporting your own weight. You can absolutely stand as you stand. You are not really trying to achieve anything special by standing upright. You are just doing what standing does. You have a body, you are your body, so you own your body. This is the stance of a mountain, a firm, solid stance. Focus on your breath, not on controlling it. Just be aware of your breath, loosely passing through your nose. You are breathing, in and out. That's it, you are standing. Feel the ball of your feet, on the ground. Attention to the contact space in your feet: for one thing, you will just be standing, just called standing. However, at the same time, as your practice changes over time, you may want to study more carefully what it means to be a person who holds two legs firmly. Later we will investigate the feeling of standing in more detailed terms. We want to delve deeper into the foot and how it connects to the ground, the earth, especially when in contact with trees, plants, and other life forms. The foot has 10 points of contact. Five toes, the big toe below the big toe, the little toe adjacent to the small toe, the outer toe, the following toe, and a more central point called K-1, so ten contact areas. Furthermore, the big toe aligns with the tendon of the thumb, and the little toe aligns with the tendon of the pink finger of the same side of the hand/foot complex. The hands have a similar arrangement, although the hands don't grasp anything or bear weight on the feet; these centers are similar to the centers of the hands and fingers. When we are in the mountain standing posture, we simultaneously feel the hands and feet. When integrating motor awareness, focus on these outer hands and feet, while simultaneously focusing on the solar plexus, the dantian or hala, and the core spinal complex. When you stand there, observe your posture and pay attention to these approximately seven centers. 1) Top of the head, brain, inside the skull near the intersection of the ears and eyes; 2) Center of the chest, heart; 3) Area around the abdomen, near your hips; 4) Base of the spine; 5) Hands; 6) Knees, keeping the knees loose; 7) Soles of the feet in connection with or touching the ground. For what we are doing, you can think of these seven centers, seven places, seven brains, seven ways of gathering information, experience, and sensation as seven. Start by thinking of sensory points such as feet, hands, heart, navel, etc., and so on, such as eyes, vision, ears, hearing. This is the whole point of this training, to gain a subtle engagement in who we are, where we are, and what we are doing, so that we can increase health and well-being here and now, for mutual benefit. Using words, sounds, and tongue to suggest to each other and to mutually secure the Security Council is quite familiar. You may be familiar with answering questions such as, “What does the book say?” “Why do you say that?” “What do you believe?” etc. Then there is the relentless history of battles, wars with clubs, spears, guns, marching armies, now guided missiles, jets, chemical weapons, biological weapons. Here, we're not interested in how to pray, what formulas of faith to memorize, dogmas, etc. It's more like, how do you feel? How are you feeling? I say about seven centers because there are the front and back of the body, the front and back parts, or the edges of the body, and the inside or center, the inner and outer. Deep within the trunk of the upper body are many organs, groups of cells carrying out various processes, moving blood, lymph, breathing, and the kidneys filtering blood. Many complex and interesting processes are taking place deep within the body.
You may be familiar with inner techniques such as various guided meditations, loving kindness, prayer, perhaps sitting in a cathedral, therapist's office, or Gothic cathedral, lying down in a row in a church, or sitting on a cross. In a sense, this infinitely standing form is similar, yet different. Sitting meditation and working inside buildings, healing, and various church and temple practices tend to fix the legs and break down the biospirit into its components. We want to include the entire body's biospirit and invite the inner to the outer. We invite the outside to join the inside. While the legs don't formally consider bodily organs like the lungs, heart, spleen, liver, and kidneys, they play a significant role in our health from a biospiritual perspective. We move through our legs. The legs are the main pump of the lymphatic system. Because movement and flow are both ends and beginnings. Dogs, cats, reptiles, and snakes are good ways to practice doing things outside the digital world. Pets can be part of the practice, but they can monopolize consciousness. By accepting the outside world, accepting flow and movement, we avoid the controlling concept of pets and reinforce the emphasis on personal history within the narrative of control. Pets, dogs, and cats are opening up opportunities for contact with the victim, controlling the bondage. So we have a bait and a switching strategy, occupying the mind while heading towards the singularity. People use their experience to pull pet dogs, cats, and birds onto a tie to demonstrate their personal power as a trinket. Look at my cat. I am the cat's owner. My cat and dog sleep in my bed. I allow it, I control it. I control when he eats, when he goes out. I clean the cat's litter box. I dutifully walk my dog, I control where he goes, I lead him through life. Or I allow my dog to wander around making a mess. I am the all-powerful dog owner, cat owner. I allow my cat to roam freely, to kill songbirds, because singing birds are not my concern. I wander the wilderness with my dog, and controlling the experience through my dog is my right. Welcome to the world of dog parks. So we need to take a break from constantly possessing everything, like the worldview of the king and queen of dog parks.Similarly, the so-called alchemical organs, such as the harbhara, the heart, and the so-called chakras or energy centers in the spine, are somehow separate from the legs, so when doing various meditative practices, we can ask, 'Where are the legs?' Furthermore, when one does all these profound practices, sitting, motionless, accessing all these spiritual heights, once out of the seated posture... When we feel all this unconditional love inside the church, we have beautiful music, incense, stained glass windows, one person standing up and walking, leaving the church parking lot, cursing the driver next to us, in a burst of road rage. One solution is pro-golden or walking meditation. Alternate walking with sitting, combining movement with stillness. However, there are some problems with this weekly special service, and the practice claims it's not important. This could be Zen, traditional Catholicism, Odinism, feel-good protest, non-sectarian dog park Islam, yoga, some new therapy. However, all of these are good, useful, and beautiful if they give us a little time. A close-knit community, mutual benefit, high respect, is a time-consuming tension. The problem is that we must satisfy our minds directly in the present moment, without filters, now because of the urgency. We must engage with our thoughts, bodies, and emotions without the filter of faith and dogma. Otherwise, we simply blurt things out, unleashing our emotions in the same pattern we learned in abuse centers.
As we said before, as mentioned above, here's the thing. So, it's not just our personal lives that go mad. We live in that world itself, mad, mad. We have to be grounded, face to face, with real information. We see the big world erupt, and what's falling off is rather delusional and neurotic. We don't have to go far to see the stupid and senseless arrogant destructive violence. The apple doesn't fall from the tree that far. We don't need to study old history and see that armies are still using weapons of mass destruction. They're not just in a position to manufacture deadly weapons, but that this mad rage will happen in real life. They will fire. Battle plans boil down to the latest weapons systems. We have an intrinsic connection. The Kervid lock-in, the bombing operations, let's revitalize the military-industrial complex, supplying the world with bombs, planes, attack helicopters, and drones to kill and destroy the enemy. Therefore, in narratives, it's important to touch the ground with reality and substance. Don't touch the ground with their strange, conceptualized notions of reality. There isn't much intense, important rage in churches, or quiet, idyllic lovers sitting on yoga mats, in dog parks, meditating, or even contracting with paid audiences of psychological professionals. There's something very fake about all these controlled environments. We're doing our best. There's no real harm here. Our psychologists don't challenge us, the pastors or priests don't challenge us, everything is rehearsed, contained, and while all these environments are helpful, we'd like to get something deeper, something we can.
***Note: Our spirit is a biological spirit, not detached from our bodies. Similarly, our spirit is intrinsically woven with our biological region. Our true spirit is physical. Our spirit is material. Our spirit is local, bordering upon it. Therefore, our spirit is, in a sense, racial and geographical, ethnic, national, biological spirit. The West, in a sense, developed and cultivated a detached, universal spirit of separation, forcing us to merge with these strange notions that say we belong nowhere. Even if we live in a particular place, our spirit is universal, meaning that our spirit somehow includes us from the home of our ancestors. We are possessed and accepted by the displaced, the invisible, the hungry, cannibalistic spirits. Ideology is foolish, a worship of the victim and trauma. European cathedrals derive from the biological spirit of forest Europeans. The diffused light within these complex buildings comes from kaleidoscope stained-glass windows, visually and qualitatively identical to the folds of sunlight filtered through the old, growing trees covering the Europa forest. So let us worship in those still-existing forests, and we can. The sacred forests are there. The cathedrals of Europe derive from the biospirit of the people who live in the forest. Let us delve into the biospirit of our sitting, standing, and walking in the forest. Let us understand the mutualism of trees. The feet stand, walk, bend, sit, and how they connect with the ground, the earth, especially when the trees, plants, and life around us take shape. The living things around us are vital forces, and we must interact with them for our own benefit. Therefore, we will explore how to interact deeply with trees. We can say that we are authenticating ourselves and the trees, authenticating the place where the trees grow. Why do we use the trunk? Why do we listen to the trees? Why do we embrace the trees? Why interact with the trees? More realistically, why not connect with the trees? See the trees as sacred, great life? Trees are enormous creatures that have lived for hundreds of years. Trees have survived forest fires, lightning, storms, floods, and droughts. Therefore, trees possess immense wisdom in sustaining themselves. Trees offer us mutual benefit, and here we will explore the practices of respecting and loving trees. The answer lies in the many mutualities associated with trees. Trees absorb the carbon dioxide we exhale and release oxygen. Trees protect the soil from erosion. Trees provide cooling shade. Our fundamental experience tells us that we are indeed where we are. The place we are is our spiritual home. No promised land awaits us in heaven or the Middle East. The land we are promised to is here. We must take this particular body, life and death, seriously in this particular place. All living things around us are vital forces with which we can interact for our benefit. Therefore, we will explore how to interact deeply with trees. We can say that we will interact with trees as living beings, as living forms, to validate ourselves with trees and the places where trees grow. Why do we use the trunk? Why do we embrace trees? Why interact with trees? More truthfully, why not commune with trees? Why prevent people from seeing trees as sacred, great lives? Why give a sacred book to attack the legitimacy of tree worship? Trees are enormous beings that have lived for hundreds of years. Trees have survived forest fires, lightning, storms, floods, and droughts. Trees possess immense wisdom. Trees offer us mutual benefit, and here we will explore practices of respecting and loving trees. The answer lies in many mutual benefits related to trees. Trees inhale the carbon dioxide we exhale and release oxygen. Trees protect the soil from erosion. Trees provide cooling shade. Our bio-spirit interacts with other life forms within our biological domain, such as trees, not just the large trees above us. I mention trees here to illustrate a point. I could easily substitute herbs, dandelion, small plants close to the ground, rose bushes, etc., and the same thing is true. All life forms are cherished in a network of mutual benefit. Of course, we include others, our tribes, families, and communities, mutually beneficial. We also include the veneration of our direct blood ancestors, parents, grandparents, great-grandparents, because we are fundamentally good people. We love those who come before us. We also cherish our future parts. We strive to ensure the existence of our people and the future of our children. We not only strive for good things, but we ourselves do nothing special; we are inherently good people. The essence of who we are is bio-spirit. We embrace spiritual biology. Eating nutrient-rich organic food is a form of prayer. Respecting the world around us is spiritual work. Why bio-spirit? Because we are more than physical test tubes, mechanical styles. We are a unified boundary whole. Our boundaries are good. Our biology is good, inherently intelligent. Our actual body is simultaneously spirit. This does not mean that we have a soul and a body. Why or how is this so? That is another mystery, beyond the small things I can understand and explain. It is simply the way it is. Thus, we actually offer pinyon, estafiate, dried manzanitta leaves, juniper, canyon cedar, oak bark, and as the incense rises, we bless ourselves and wish all people well. If I were elsewhere, I would do it differently. I am here. We are nourished by rocks, hills, mesas, mountains, plants of all sizes, trees, and waterways, and these things also desire to interact with us, for our benefit, for our healing, for our medicine. Where there are birds, there is birdsong. Where there are rocks and rugged peaks, there are rocks and rugged peaks, blessings and blessings. The genius of the wild herb way is where you interact with the genius of life, herbs, and remedies, creating power.
Infinity Standing Form: The Infinite Constant Table: “The meridians are the energy matrix of our bodies. They are the invisible channels connecting all our organs. They are where the flow occurs. When we are under stress, these channels become blocked, leading to physical and emotional illnesses. It is essential for our health that the meridians are clear so that Qi can flow normally.” (Shifu Yan Lei 2009) When we consider the energy channels of the body, we can understand them as circulatory channels. Again, as mentioned above, so below. The uterus is not only home to the small body. Meridians, energy channels, circulatory channels also exist within the larger body. Meridians exist within our actual mother, our mother. Our mother, whether she is alive or has passed away, has energy pathways. Mother Earth also has energy meridians. One important thing to grasp is that we do not necessarily create the channels of flow, the meridians. We do not magically create something new that was not originally imagined. We do not need to fix ourselves to any particular system, such as East or West, science versus religion or spirituality, to gain this understanding. Look at your hands, and like them, you can see the color of the skin. Hands are quite dry, although there is an underlying moisture flowing through your hands. The whole body is mostly water, and it has a salty taste similar to the ocean. If you place your hands on a concrete stone table or a warm, sun-dried stone and then remove them, you can observe the palm print of moisture left behind. Or, if you step barefoot on a smooth, red rock, you can see footprints from your steps. Similarly, if you cut vegetables and cut your finger with a knife, blood is immediately released from the cut. It's not the silver steel knife that creates the red blood. The moist, salty red blood is present both before and after the cut. Because even when we look at our fingers, we see the skin, and immediately beneath the skin, the energy of red blood moves through the surface, approaching the capillaries or tiny blood vessels on the skin's surface. Even if we can't see the blood under the skin, it is constantly moving, flowing, and exchanging in the circulatory system. A smooth, red rock doesn't create moisture in our feet. Similarly, a stone doesn't create moisture in our hands; it simply makes what's always there. We can touch our wrists with our wrists, and the palms appear at radial pulse points and feel the "tropics," the pulse, and if we examine the points more closely, we might even be able to see a pulse and its interior. Perhaps in this way we can simultaneously feel the pulse of the heart, perhaps we can hear the sound of blood being drawn through the muscles and arteries throughout the body, returning through the veins, and mixing with oxygen in the lungs. Again, we do not create our heart through the act of observation, but rather, through the act of deep listening, we create the heart in some way. In one sense, we do not create the heart through deep listening. In another sense, we do create the heart through deep listening. We observe. Before we know where it is. If a tree falls in the forest and no one nearby hears the sound, does the tree that hits the tree make a sound? Let us enter the infinite standing form. Again, there is no originality here. This form is what we do with remedies, with human factories and placement exercises. The remedies are already here. People are here. Plants and trees are here. The place where trees grow is here. This form can be called moving through the trees. It is a microscopic track of standing, a kind of qigong, and the infinite is the figure eight standing. As a reminder, last but not least—once you have completed a series of qigong movements, imagine you are shrinking an energy ball between your palms, as small as possible. Then move it into your body through the harrah of the abdominal cavity, which moves energy from the ball into the body for later use. For the ladies—at your various times, place the ball in your heart area, not in your stomach.
Find a comfortable place to practice. Loose clothing is best, and the outside is not important; unattached clothing is fine. While these exercises are described standing, you can also sit in a sturdy, open chair, like an auditorium folding chair without arm rests, sitting on the edge of the chair rather than sitting on it, if mobility is an issue. 1) Arm Swings. Bend from a standing position. Swing the flag gently from your shoulders without raising your shoulders too much, swinging the flag sideways in front of your chest, and then swinging it forward. Do sets of 40 or 50 swings for about 5 minutes. As you swing your arms, imagine your arms are ropes or thick climbing ropes, suspended freely, and swinging back and forth with a light, heavy swing, with small, fist-sized rocks on the rope as your palms. Loosen your arms. With your hands open, when swinging to the side, your beard or upper arm will be parallel to the ground, the radius of your palm will almost rise above it, and will be slightly above the plane of your shoulder bent at the elbow. Breathe through your nose, without holding or restricting your breathing. In the middle of each set of arm swings, do two gentle bounces, two slight partial squats with your knees bent, and then return to an upright position with your knees bent, continuing the swings. 2) Then bend your knees forward, knees touching, and make knee circles while massaging your knees with your hands. Make knee circles in both directions for a few minutes, gently massaging your knee joints. Fix your gaze on the ground or floor, immediately in front of you. 3) If standing, extend your feet to shoulder width, place your hands on your hips, and begin hip rotations. If you are only standing and rotating your hips, your head will be more or less in motion. This keeps your head in the same plane as your feet, without bumping your head to one side or moving it up or down. The easiest way to ensure your head is stable is to focus on a fixed point in front of you during the hip rotations. If sitting in a firm, stable chair, keep your upper body, head, neck, and spine in the same plane, and make gentle, relaxed circles from your waist. Do about 15 rotations in the same direction, then reverse the direction. 4) Double full moon, lift the moon. Return to a firm position with your arms relaxed at your sides. Move your hands slightly forward. Imagine you are gently holding an inflated, stable ball between your palms, raise your arms, and place the imagined ball above your head. When you reach the top, turn your hands outwards, then imagine you are drawing a complete circle, gracefully lower your arms, slowly return to your sides, to the original position, and touch the outside of your legs. Inhale through your nose as you lift the ball, and exhale through your nose as you draw the complete circle. 5) Zhang Zhuang, stand up like a tree. Start from Wu Ji, then perform a water strength test. Loose your feet to the width of your shoulders, arms hanging loosely without touching the trunk, as if there are two balls under your arms, soft gaze, eyes looking forward. Stay in the position of Wu Ji, imagine standing in warm, deep water on your hips. Push the two balls, one floating on the pond below your side, then let the ball rise to the level of your hips, and return your arms to the Wu Ji posture. 6) Now do a microscopic orbit with the flip point at the bottom of the tailbone, the air flowing down the back of the legs into the earth. Develop a cycle with the tree. Understand that the tree is at least as big as the bottom, with roots and crown. Now bring the air from the tree roots to the ball of your feet. Fly over the top of your feet, fly upwards in front of your legs, into the tailbone, and into the microscopic cosmic orbit. Blessings to all those who do real work.
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