I think, but I practice

It is ironic to see all the information you need to perform a serious practice, and the large number of Taoist texts on the accumulation of knowledge.
In fact, for the student of a Way that incites to live fully the human condition, it is often difficult to manage the wealth of knowledge that piles up during his learning.

At the same time, the main obstacle to his development is often a kind of ignorance.

It must be the Taoist paradox...

In fact, in my tradition, we talk about two kinds of intellectual knowledge: the one which is changing the Way through the understanding of practical details, and the one which spreads like jam, which clutters the mind and inflates the ego.

But we'll see here, that it is possible to detail a little more.

In fact there are two classifications of knowledge, two levels of knowledge:

• horizontal and vertical
• intellectual and practical

Today, with the internet and the media, the globalization and the "Harper's Bazaar", the advice of our grandmother and the countertop discussions, everyone knows everything about anything.

This knowledge is horizontal knowledge.

It is combining the three nonsenses we heard on television to a theoretical knowledge applicable in life. This knowledge can sometimes help during a game of Trivial Pursuit, but rarely to change one's body or mind.

The main problem with this kind of knowledge is that it resides on top of a more subtle level of ignorance, which gives the impression to understand, but which is in fact just "knowing nothing about everything."

Vertical knowledge is useful knowledge, on a familiar topic, which allows you to live and apply the intellectual in reality. It is an alchemical work that turns yin the yang, that materializes the unmanifested.

This knowledge is useful to develop one's vision of the world , to better understand what is the "action", a stronger link between body and mind.

By the accumulation of details on a topic we study in depth, a vertical knowledge can lead an universal knowledge.

Indeed, if we focus far enough on  the vertical knowledge, in different subjects, we surprinsingly often fall back on big common underlying concepts.

The horizontal accumulation of facts, concepts and anecdotes only leads to a need for "more". It does not allow research or practical application, it does not change you, and proves to be distinguished way of wasting time.

However, it is good to know how to entertain oneself unimportant facts, just to be able to chat and relax one's mind with trivial pursuits.

The knowledge that is pointed at in the Daodejing is this intellectual knowledge, which is unimportant, this ability to remember, which is mistaken for an important phenomenon.

The knowledge that can improve the understanding of self and mind, the correct usage of one's body or the search of one's favorite subjects, for an evolution, is actually a part of the Way.

The way of the mind is the meditation, the shengong, but also the gymnastics of knowledge,  a vertical knowledge as you'll have understood.

There is nothing more precious than information that can transform us: objects become worn, get lost or are forgotten; assets change during the life without impacting our deepest self... Vertical knowledge can not be lost.

The information will digest itself and become ours. It will allow us to move towards a more refined version of ourselves ... As a distillation toward an intact, original self.

This is the alchemical process.

"Information is power"

The frequencies of practice

Sometimes, in discussions, we happen to talk about the frequencies of one's practice.

Regarding the Chinese internal arts, of Taoist inspiration or not, if the practice is not a daily one, then there is no practice. This may seem an exaggeration, but it is a reality.

It is not possible to practice "a little" from time to time, it cannot be an internal practice that leads somewhere.

I repeat here an image that is dear to me: the water must be boiling: the alternation of a fierce fire and then a time without fire will not allow the water to start boiling. There must be a continuity in the fire to sufficiently heat the liquid, which thus reaches the critical temperature change.

Practice is a reflection of this example. This transformation, this alchemy can only be done with a sustained and relaxed effort, otherwise either we burn the pot is burning or we do not heat the water enough... But that's another topic.

Participating in Tai Chi Chuan "sessions" two or three times a week or taking chi kung lessons is not practicing... There should be no confusion!Exercises learned during the lessons, the theory and the forms, serve only to discover the personal practice, which is the only source of change.

This new way of life, based on a constant awareness of one's actions, in accordance with the concepts of one's practice, has nothing to do with this entertaining session of "sport".It is not enough to make slow movements while breathing through the nose, or to dress up like a  Chinese, with the music that goes with it, to pretend to be in the Internal Arts. No, one must follow a very precise training protocol, on a significant duration.

It would be easy and unfair to throw things like that and then stop saying "You should not do that, it is not good ... Good bye now!". Since I have the opportunity, I would rather let you enjoy the vision of my tradition, so as to share.

This is not "the" truth (or it's a fluke ...), but it is close to "my" truth.

Daily work must follow a specific direction that requires a real continuity and an exclusivity in the consistency of the effort.

Deep understanding of each part enables us to free ourselves of  "what to do" and to go to a natural and personal way.

The fact of "changing" the training before getting to the bottom of it does not enable us to be on a solid foundation. Staying "stuck" in one's little concepts of "truth" is even sadder, it is a sign of lack of freedom.

Practice is clear and strict, but it must be "freed", sooner or later,  to unite to what we are. It should not get stuck on what is taught, but must grow and return to the natural.

The steps are often the same in Chinese internal arts:

- Relax the body
- Form the body
- Anchor the body
- Strengthen the body
- Coordinate breathing
- Unite breath and movement,
- Calm the mind and strengthen the intention,
- Unite and feel the energy

These steps are obviously a quick summary, but they give an idea of the work that is required.It is obvious that if, in the period when we relax the body, you practice the hard chi kung of the White Crane (for example), the contrary informations may not be absorbed by the neuromuscular system. Yes, you move and circulate the blood, but you do not learn, you do not build.

Similarly, if you practice American boxing exercises to relax, it will not be possible either. It will at most be a good external practice,  relaxed and fluid, but it will never be an internal practice.

It does not work with Thai boxing and sumo either...

The profound changes, that have a purpose other than simply being able to perform major stinging slaps, require a continuity and a presence to the work (no, we can not do the tree watching the news or a Jet Li movie! it is better than nothing, but the real work is not there, and anyway, "we will have to dig where we left the earth").

"Uniting" implies not dispersing.

One must, for an internal practice according to the traditions that I know, respect several steps that dictate the guidelines of work:

- Understand the work you have to do (thus requiring the details and supervision of a "qualified" teacher), not working in a vacuum, for nothing, or doing stupid things that ruin everything.
- Bring a comfort in the practice, both physical and mental. A practice that is too far from our availability, which goes against our culture, that we do not understand, which is too painful... It is not possible, you should arrange it to find that comfort, otherwise it leads to nothing. I did not say it would be easy ...
- Integrate your practice in your life ... or in fact, your life in your practice.
- Do not go "against" the changes that the practice brings ( whether professional, emotional, physical ...), it is a good example of "non action."
- Repeat the exercises tirelessly and without much questioning (well, knowing that it is impossible for the Westerners that we are not to ask questions...)
- The attention must be total but relaxed ... I know this is science fiction, but I share my teachings. Well, if you are present to what you do, it's not bad for starters.

Too often, concentration is an attention "stuck" on a topic, an image, a goal.

The intention may be "attentive" or "concentrated".The "yi" is a conceptualization that tends to want to realize itself through the "zhi", the strength of the kidneys. Basically, the "yi" says: "I will give him a good slap through the understanding of my body mechanics" but the "zhi" must do, or flee ("fight or flight" syndrome).

The mistake that is often made by practitioners who love martial arts intellectually, is to think much "how" and "why", through the "yi", but forget to feed the beast, strengthen the body, the primal force of the kidneys, the "zhi".

A body that feels weak, who does not trust itself, will have a "zhi" who will not go to actual combat.

If it is "concentrated" according to the terms defined here, we are less efficient than if we are "attentive", a bit like the muscle, which should be soft, not tight.

Again, daily practice, with its inevitable "tests" enables us to understand this better than worthless words.

- And, big secret if there is one, you must discover a "hidden treasure"; you must "enter" the Internal Arts through the discovery of enthusiasm, the pleasure of practice. It is the enthusiasm that will prevent us from having harmful distractions to our practice, because we will better understand the value of what we have.

This way of working has to be the same for the different aspects of the practice, which are not progressive, but mingled with each other.

There is no "half practice." If the internal practice is not "merged" with one's life, then you are on the doorstep, but you have not entered yet.

For those who pretend to want, but evoke false excuses such as logistical concerns for example, I would say that if the mental availability is real and clear, the physical availability will tend to establish herself.

Without enthusiasm, it is only possible to pretend or wish to want and try, but never do. Our entire practice is in action.

Discovering enthusiasm can not be learned, as the Tao can not be described, but we have the means to "feel" it through the practice.

Several styles of ancient Chinese internal boxes are called "men" and not "chuan" (fist) or "fa" (method) or "zang" (palm)... "Men" means door, entrance, portal, an entrance to the internal arts.

We speak of "practicing" Chinese boxing, but of "entering" in the internal arts, and we do so through a door: "men". It is obvious that many internal styles are not called "men"... This is an example.

I think if you practice 12 minutes per day, every day, without effort or questioning, then we can "enter". The constancy of the return to the body and to the  "shen", of this connection, this slow but durable fire, can gently lead to this subtle boiling... I think the problem is that we will surely have to return to this story of questioning, enthusiasm and effort.

However, to use the power of the internal arts in a physical confrontations, it will take more than 12 minutes per day, that's for sure!

For a good right to be closer to a "bong chuan" than a good right of a cowboy, we will have to work (me being the first...)!

An internal strike is penetrating, this requires a relaxed body and mind. The "united" body worked a split second, and everything breaks loose ... For that kind of result, I think we need to organize our lives around our practice so that it really works, but it is a difficult choice.

This is a vision of the practice in my tradition, the Taoist arts that I know follow this path and I give them to you as I received them.

One the Way, dragging one's feet

It is rare to dare to enter a Way, but it is even more rare to be able to stay on it.

The awareness that comes from the beginning of a practice can not be forgotten. Anyone who starts a search can not forget it. We can try to hide it, but it is still there.After assimilating an information, it stays in our knowledge... We can not forget it. We're talking about realization, not the details of daily life.

In the eyes of one's life,  body and mind, meeting a richer reality requires more intense introspection. We are all sufficiently attached to ourselves and our image to put this information into what is important.

Sometimes life takes us away from this practice, but the case remains open and the issues, pending.Despite this, and for various reasons, many beginning practitioners walk out of their Way, out of the education they receive. This return to the mundane, without practice, is often an abandonment, an escape. In addition, there are also those who will practice a thousand teachings at a time without really doing anything, reminding us of  the story of the little mouse ...

The issue of time is also often raised, but did not have an hour to spend in the day?Obviously, this requires to establish clear priorities.

There are two facets of the practitioner.In those who practice, there is the "good practitioner" and there's the other one.

The good practitioner is this self image, the "spiritual one", who is on a Way. Then their is the one who knows all, our ego, and everything that we hide from everybody else.

In this dark side, there is all the "dirty" and "nasty", everything that we try not to show in our personality, our public persona.It is difficult not to give in to the one who is right, who knows everything ... because it is the one that shows that  we are right, that we are superior, important.

As long as our practice doesn't enable us to give up these two facets of ourselves, as long as we hide behind our persona, as long as we believe we are important and intelligent, as long as we feel upset or defensive, then we are only in our illusion.In this ill being, the research will move from pleasure to pains, without stability, without root, without peace.In reality, we are not neither the good practitioner nor our compulsive thoughts, we are what is deep down, what we do not know is there.

This silent witness, this presence, this true spirit is our research.The Way allows us to go toward this meeting with ourselves, deeply and without compromise.Is the solution in the constant practice?

Yes, but it is in a practice that is fused to life and not in an  artificial practice that covers it.It is possible to practice to escape life, the mundane. It is not advisable to do this,we have to walking reality to go toward "who we really are".

A practice that escapes life is the source of "spiritual ego", a new facet of self, a spiritual persona. An Intelligent teaching leads to a practice that is designed to go in life, without ritual, without artifice.

With an understanding of the Way, we erase the limits of the practical and of life, we fuse the two, and only remains a life in the presence of a Way and a Way fused to life.We need a clear practice, aimless, but whose form is determined.

We need to work on areas that give rise to the "one we really are", whom is too often struggling  against our worldly character. It is therefore necessary to work on the body for relaxation, energy flow for health and our mind to stop taking ourselves seriously as soon as possible.

There is no question of calling it to "later" when "we will have time," when "I'm ready" ... We must begin now, while we can.

From that moment, it is possible to put one's attention on what we are doing, on the gaze we have on our actions, but also to ensure that we will practice our chi kung tonight ... The practice  exists now.

It is possible to go into a practice knowing the importance of it, but "dragging one's feet".

It is because we listen to our false importance, to our precious personality, to our desire to be right ... we just have to turn our attention to it.

Looking at ourselves, contorting ourselves in an often falsely complex daily life, in moments of painful illusions and useless brooding, we can observe and mock ourselves.

This healthy look on our ordinary madness opens a route towards our Way, a glimpse of reality.

In this simple Awakening, without fanfare or fireworks, we can stay in life and keep practicing every moment.

This relaxed but constant attention, enables us to put order in our lives every day.In case we think ourselves as being really relaxed and quiet, reaching the goal,  victorious of our ego... The teacher will be there.

Consciously Happy

Here are some simple concepts to go towards a pursuit of happiness. These concepts take into account both modern research and ancient writings.

Getting enough sleep regulates the mood

 

A sleep study of 7 years (Watson 2000-2007) shows that whatever our misfortunes, restful sleep "resets" us in the morning.


Basically, if we live a balanced and conscious life, negative moods and concerns are digested during the night and we have a new and neutral field of action after a good night's sleep.

It is relatively rare in industrialized societies to meet people who get enough sleep. This comes from the fact that sleep is of poor quality.

It takes several criteria for a good sleep:

• you must go to bed relaxed and not go to bed to relax
• you must have finished digesting
• you must have a bed that requires no effort to relax
• you must get enough sleep according to your needs

Exchange, share and have fun

True self-knowledge requires to work on interpersonal abilities and our relationship with others. It is therefore important to look at the way we act with each other.

Light sharing and openness to others allows honest self-understanding through action.

Being surrounded by the right people, sharing with selected friends is important.

All human groups that live the oldest and best know this need. Groups that share and trade within shared values have more stable emotions and stronger health.

We have already talked about this in the text about "Taoist Immortality."

Moving one's ass stabilises the mind

Numerous studies over 60 years show us the relationship between physical activity and depression, generalized anxiety and other forms of imbalanced mood.

The more the physical practice is conscious, the more it is beneficial.

In addition, it should not be violent or too tiring. If the heart goes too high or if the body is pushed too far, the mind is overwhelmed by endorphins and adrenaline that will develop an addiction that is contrary to happiness...

Daily practice must be conscious and soft.

That is to say, Wai Gong, Nei Gong, Qi gong...

Chapter 3 tells us: "Strengthening the bones", referring to the four qualities of the sage (a human that is happy and in his right place between heaven and earth).

"Strengthening the bones" is a term for the practice of "qigong" that forms the body from the outside to the inside.

The balance of the work of the body and the mind regulates the  yin / yang relationship: the force of the yin (body) roots the a more stable spirit (yang).

Feeding the body to kindle the yang

In the case the Yang, the lighthness, is missing from the system, everything is heavier.

We talk in Taoism and Chinese medicine of the "dampness" that douses the yang. The body is heavy and the mind foggy, we complain, we are lazy and emotions are out of control.

The food must be regulated when we are in this case, or when you are in an excess of dampness that will eventually douse the yang.

It is difficult here to go in detail what to eat or not, this is an important topic.

Sugar, wheat flour, fat are examples of dampness.

In our tradition, we have a system that strengthens the yang. This diet allows to reset one's body.

Money does not buy happiness ... but the lack thereof brings worries ...

In the Daodejing, it is repeatedly stressed that possessing too much, chasing goods too much, only brings worries.

Chapter 12 tells us to prefer that comes from the "gut" rather than from the "eyes" and what is "rare" makes creates envy in thieves ... But one's possessions can also be the source of resentment and jealousy .

Chapter 53 is even clearer: having too much 'outside' is of no use. It is a chapter that tells us about the too much, about the displacement of values that need to be more internal than external. Possessing needs are rooted in an internal imbalance that can not be relieved by external acquisition.

Serious studies (National Opinion Research Center 2005) gives us a current answer on the ratio money/happiness: from 1957 to 2005, regardless of resources and assets, the percentage of happy people remains almost the same.

More surveys from 2000 to 2007 gives a relationship between income and happiness (D. And 0, NYC) which shows the same percentage of happy people in all social classes (not taking into account people in survival situations).

Wealth is comparable to health in that its absence is a source of unhappiness, but its presence is often imperceptible to the individual.

A daily awareness of what we have in relation to our real needs, can enable us to realize that there is no need to whine...

Master one's schedule, control the pace of life

Chapter 37: "In the Tao, the non action (non resistance) enables us to regulate everything"

The realization of what must be done requires us to go more in the movement of the world than to bustle constantly. In a fluidity that comes from an understanding of the changes, it is possible to do 10,000 times more than in an endless struggle.

As we do not see clearly, the actions we undertake are closer to that of Sisyphus than Lazzi.

The feeling of mastery of one's time is a source of joy or tension (or even depression) in all. Daily struggle to do too much or the disappointment of not being able to do more is a real source of tension. This tension can not be resolved, it is a manifestation of an unbalanced perception of oneself in action. It is only possible to rebalance the work/rest ratio. In this equilibrium, we can understand without being agitated and finally live.

Misunderstanding of the passing of time, in a future projection and a past melancholy, only creates disappointment.

A shengong practice gives us a perception of the moment. This presence is the possible entry into a successful and balanced activity.

Assuming the form to accept the substance

It is now known that if we position ourselves as sad and unfortunate, the production of chemicals in the brain go in this direction. Anger, for example, produces very specific molecules that are produced when you feel really angry or if we are pretend to, in a constant whining...

The good thing is that it works in both directions: production due to joy and happiness also occur (in smaller doses, but still) when we smile, even if it is slightly "forced".

The most important is not the benefit of the smile, but that during that smile I can't whine and I can not get carried away in my emotional nonsense.

Chapter 54 tells us "when it is cultivated and practiced, the manifestation will be pure and true".

Accepting to be happy enables us to be.

Living the spiritual concretely

Rising above the archaic, magical and mythical stages, humans can live a spiritual relationship that is simple.

Research alone is not sufficient, but it can be a source of initiative towards a personal practice .

The shengong, initially a practice of the understanding of the workings of the mind, introduces us to the infinite possibilities, to the spiritual through direct experience.

Looking at the broadness of the mind and through accepting his death, the practitioner develops the spiritual in everyday life.

Introspection and consciousness of the moment enables us to feel like a part of something that floats smoothly in accordance with the changing world.

It is the practice in life, accepting the mundane in the search for infinity.

Happiness is internal, it may be found only through a practice on knowing oneself and the world.

These tips are one way to achieve an accurate perception of one's self, which allows a direct experience of Joy by the actuation of education.

The degrees of simplicity

When progressing in one's practice, it is often difficult to see what is happening.

The teacher is there, but it is helpful to understand a few things.

"A practice without concept evolves blindly, but concepts without practice are sterile"

(A. Einstein)

You should see several things:

- The phenomena
- The levels of consciousness
- The stages of evolution
- The qualities that are developed

During training, it is possible to experience phenomenas, more or less intense, who have no importance, but that are real.

You feeling this or that, in the context of practice is always true, well if you feel it more than you imagine it ... but  it does not matter.

In the context of the evolution on the Way, the student will pass stages, change of level of consciousness, evolve towards a greater sensitivity to the reality but also feel for some time, another reality.

What you can perceive is analyzed in terms of your understanding, of your progress within the principles of evolution; indeed, it is only possible to understand with our mental tools of the moment.

The qualities that are developed will integrate within these perceptions with the present level of awareness.

These are different levels, different abilities, and a different work to evolve within each concept.

Phenomena:

In acquiring more energy, we can be subject to "flashes" of reality that shock or awaken. The body being involved in this part of the training can send us new or old sensations at the level of perception.

All of this is real, since you can feel it, but do not get too attached to it.

Commenting them, dissecting them or speculating from these phenomena, is a waste of time, but also the mental's way of appropriating your experience.

It is very useful to share it with your teacher to keep him informed without expecting any return from it.

At all levels of practice, it is possible to delude oneself.

Levels of consciousness:

From the first day of practice to the last, you can have a taste of the Dao.

It is possible, without practice, to perceive the infinite as it is possible to practice constantly while remaining in the fog of his mind.

In everyday life, we identify three basic levels of consciousness: waking, dream and deep sleep.

In the context of practice, we discuss nine states in all, three by baseline levels.

Indeed, in the waking state, it is an understatement to say that we are not always present, we often wander in states of more or less sticky unconsciousness.

We are talking, in the waking state, of the presence, of the normal unconsciousness and deep unconsciousness.

In the dream state, we have lucid dreaming, directed dreams and unconscious dreams.

But these incursions into the land of conscience are not stable, they are moments that come and go without knowing why.

These small moments of clarity can help us see what we are striving for, what we are seeking.

This is useful for research, but it is not the research itself.

The practice enables us to install this state of consciousness and turn it into a normality.

In addition, this perception of reality will only be able to be understand and  interpreted according to one's personal development.

Stages of evolution:

This is not a way to judge but to a way to understand: it's like the child who progresses to the language, it is not that it is "good", it's just an evolution.

Unlike levels of consciousness that may come and go, be unstable and changing, stages of evolution are permanent: the child who has access to language can not go back.

It is only possible to go forward and when a stage is reached, it becomes unforgettable, acquired.

We always practice in a quest for self-understanding. In this work, we will go toward the knowledge of the other. With looking at oneself and the other, we will perceive differently the changes of the world.

The three stages of development go from oneself, one to another, the idea to better understand the changes in the world.

We go from the one (us) to the two (the other) and then to the world (everything else).

道 生 一, 一生 二, 二 生 三, 三生 万物

"The Dao produces one, one gives two, two gives the three and from the three the 10,000 things."

Laozi, chap. 42

In practice we speak of nine stages, three by baseline levels.

The stages of developments allow a different interpretation of the same elements.

The "Taoist principles" have both: levels of consciousness and stages of development.

The developed qualities:

Whatever the addressed discipline, and because people do not have the same education, the same facilities and the same experience, each one of us will practice with its strengths and weaknesses.

The idea here is simple: for the Way to be right, it must be balanced.

We must go into the aspects of the Way that we like and into those that emphasize our weaknesses.

The three basic qualities are the body, energy and spirit. We must go to qigong, neidan (internal alchemy) and Shen Gong (meditation) to cover all aspects of our being.

For the body, we work on the physical structure (force), the relation to oneself in space (rooting) and the exchange between the body and the world (relaxation).

For interior alchemy we practice the three stages described in the instruction.

The Shengong has also three levels.

The question is not to work harder, but to divide our time between the three levels of practice: body, energy and spirit.

There you are for a more detailed understanding of our development in the Way, a dissection of little use to practice, but so satisfying to our minds.

The form of the substance

To understand the purpose of this discussion, it is worth remembering a few simple concepts of Taoist metaphysics.

Yang, volatile and intangible, can only remain stable in a manifestation (like a human) if the yin and structural materials is proportionally present: basically, I can only put in a bucket (yin) the volume of liquid (yang) that fills this space. A low or limited yin only permits a little stable yang: the body (yin) should be worked in order to hold the energy (yang).

The structural (yin) must be leak free for the yang (function) to be at its maximum potential. The physical (yin) holds the spirit (yang); the essence (yin) is the root of the mind (yang).

It is said in a text of the fourth century that the internal force is not trained, it only depends on the work of the external form: energy is abundant when the form is just.

We give a completely fair importance between the three facets of our human incarnation: the physical, the breath and the spirit (jing, qi and shen): it is a real specificity of the Taoist arts and Chinese thought.

To develop strength of mind, it is necessary to have eliminated the limitations and bottlenecks of the physical form, otherwise these will be the reasons for the stagnation in our practice. The ability to develop and maintain the energy (the breath) generated during the exercises depends directly on the state of strength, rootedness and relaxation of our body ... The yin is the root of the yang.

To ensure this, we are advised to work the form to such a level that the substance is there: the qualities of the physical form will allow the qualities of the energetic function.

What this means in simple terms?

My body shape should be conducted towards perfection and this search guarantees me abundant energy. My physical movements must be trained in a continuous search for strength, rootedness and relaxation to accommodate the inner strength, the strength of qi. My movements and forms must be beautiful and must give an impression of strength in my actions!

That is why it is good to work complex and detailed forms: it is easier to fix and see its flaws. When I work a form too stripped or even static positions, it is very difficult to see what is wrong: these forms are ideal when the level of practice is already high. And in general, those who have more work to do on their body form are those who choose a simplified form: they can thus ignore their flaws.

The work of the forms of Taijiquan or Baguazhang are ideal for seeing and correcting our imperfections: it suffices to look to see them. The work of the old forms (daxuan) or of the static positions do not allow this: it is easier not to make any progress and stay in a comfortable mediocrity.

However, after a mastery of the physical qualities, the work of complex forms is an obstacle to energy work. To continually evolve and be able to correct oneself easily and see our flaws every day, it is important to keep a work of the complex forms: the constant improvement of one's body shape allows a continuous and stable evolution.

The sublimated Yin will enable to "keep" the yang: the daily exercises will be a great source of vitality that will be kept in the trained body.

In order to progress, to correct one's yin, it is important to see one's faults and the complex forms (Taijiquan, Baguazhang, water boxing...) allow this.

It is also possible to hide behind advanced forms and thus go nowhere.

In the perfection of the dominated external lies the root of true internal practice.

That's it.

We must try to be happy, if only to lead by example

Prévert was right.

The spiritual path has only one purpose: to find true happiness in the discovery of our nature and in harmony with our world. Happiness can only come from within these voids filled by a continuous and complete introspection.

We need to explore every aspect of our nature, to look closely at how we function, to firmly affirm our values ​​and commit in our world to prevail in our evolution.

The work of our body, in order to sustain us during our lives, seeks to strengthen our roots in the world and to provide a simple and fluid life.

The breathing work enables us to acquire more vitality in order to live well and  to be available to our lives and the people who fill it.

The energy work gives us the opportunity to interact with our universe, to make an exchange with every breath with the forces of our world.

The emotional work gives us an emotional stability that makes us available to our lives and to others, a stability which allows us to calm the tensions of everyday life.

The work of the mind is a royal road to spirituality, an education that teaches us the workings of our ego and of our mental, a possible door towards "the one we really are."

The whole of this work, this Way; is only there to make us  the "most ideal human that we can be.". Bringing us closer to this ideal, the work of development and evolution brings us true happiness, the deep joy that is inherent in our True Nature.

We live in extraordinary times where for the first time since the beginning of humanity, all the  traditions and all the spiritual teachings are available to us: we need to honor that chance by our own research and our efforts to become accomplished human beings.

Everyone can see that today we can no longer ignore our spiritual needs, even if it is a philosophy of life or a civil moral. Religion is a choice, we can choose how to celebrate and give thanks to life, but we must realize that we can not ignore the spiritual aspect that is within us.

Happiness is within our reach and nothing prevents us to reach it , but for that we need to make efforts.

This research allows us to have an appropriate behavior with people around us, our family and give us the opportunity to make real choices in our lives: this research can also be a way of philosophy or morality, but we need to take this path. Voltaire also told us "it is polite to be happy" ... and this is a reality for the world around us: our joy creates a peaceful and pleasant world , while complaints and whining rotten our universe.

Let's go together towards a world where personal and individual development, is the mold for a comprehensive and profound change: we are responsible for this world and what is happening, we must all participate.

The Way is a clear plan of what to do, in the action and reality, after choosing one's level of participation. Go towards a Way, a philosophical tradition or a spirituality, seek and find it, do not let your life slip. For those who are already in this process, it is time to do more, to learn to make choices and deal with what is happening around you.

We must try to be happy, if only to help the world, to give the example that changes everything.

Taoist Nutrition - Eating Consciously

To facilitate the functioning of our body, the assimilation of food is important. It is a significant source of fatigue and our daily energy depends on a well functioning digestion.

In Chinese Medicine, the Three Furnaces - 三 膲 - (San Jiao) describe the functioning of the human body in its most important aspects: Breathing, Assimilation, Excretion.

Since the Huangdi Neijing - 黄帝内经 - (the Work of Internal Medicine of the Yellow Emperor), which is more than 2000 years old, the three furnaces are the source of acquired Qi: Breath and Food and waste disposal.

The training in our Way allows a daily breath work and  a good general circulation, it is still possible to refine further the production of Qi with a good understanding of nutrition.

Each food has a Nature, a Flavor and a way to be prepared to have the desired effect. This study enables us to mix with intelligence the products that we cook. The combination of the five elements can correct our imbalances and strengthen certain aspects of our being.

In addition, the food preparation can give even more choice effects and taste to the products in their meals. We can study the cutting technique, the tools and cooking methods to perfect our search for a better assimilation of our food. Each part of this study gives us the ability to transform or amplify the aliments in their nature or flavor.

After  the science of food association and how to prepare it, we still have to look exactly our way of cooking, the rhythms of our meals, our schedules and our bad habits.

In this understanding, we can learn to lighten the workload of our body and spare ourselves, saving a valuable energy that it is possible to invest in a more intense practice.

This study needs too many details to be presented here, but it will soon be possible to study it together.

Confusion sources

Because in May it is possible "to do as we please" (from the french: "En mai fais ce qu'il te plait"), it is not a reason to mess around.
You sometimes have to put some pieces back in the correct order so that you can go in the right direction.

Here are several areas of questioning that can help us on the Way.

Competition and the fight

For those who view the Way as a school of self-defense, which it is,  we must understand that we are talking about combat.

Survival combat, seen as a real situation of confrontation and not an ego competition, demands other qualities than those of combat sports.

The fantasies that we can have about violence, fed by Japanese movies and easy reading, orients us toward bad choices.

Combat sports of course develop qualities related to fighting for survival, but certain reflexes make the difference between reality and sport.

The qualities for survival in a physical confrontation are:

•     Decision: to go or not to go (negotiation skills, dialogues)
•     The impact force of our strikes: no techniques, just brute percussion force
•     Realizing the distances of combat: far or close, but never in a sparring distance

Combat sports develop a sparring distance, a, exchange distance, that allows competition, not survival. Those who confuse the two are in front of a rude awakening.

The fault of the Way

It must be understood that the Way of spiritual development, of self-realization, is a tool.

It is a great and magnificent tool, but it's still a tool.

The teacher is the one that shows the use of tools, thanks to his experience and sometimes with his qualities as a teacher.

But like all tools, it can be used badly, If we listen to our prejudices and our ego more than what is said ... The result being that the tool does not do what it is supposed to do.


Does that undermine the tool? No, of course.

To evolve in the Way, to enjoy it fully , we sometimes may need to lose a lot of time to get rid of of sick behaviors, of our inability to listen, of our false superiority.

If we accept the work to be done in a clearer vision of our faults and our behaviors, changes take place.

And the tool is still  the tool. It  has not changed much since the beginning and it  will not change much after.

So if you feel that the Way "is hard", "it's not what we thought" or "it's not fair" ... if you feel any disappointment or injustice, if you see inconsistencies, shadows, if you feel lost, abandoned or in confusion ... if you see lights, hear voices and contemplate your superiority ... if you do not understand why not you, why it does not happen to you or why  you do not understand anything...

This is not the Way, it's you.

Work learning and practice

The teacher and the teaching are sources of wisdom who ask to be put into practice: we have to learn and then work on the subjects learned.

There are places to unwind, for sports or for tea with friends... These areas should not be confused with learning the Way.

In a traditional way, learning is done on bases learned during the lesson. This research is a solitary research first  and and then put into actions with other members of the school.

The teaching is shared with other members of the school, not anywhere, not in a mess. Respect of the teaching gives it its value and the importance of the changes it brings.

The place to learn the Way with the teacher is not a daycare or a branch of a gym, it is not the place of practice, it is the place to learn.

The confusion of it all gives the disappointment and confusion leading to criticism of the Way.
Practice should be a personal experience, if the changes are to be profound, metamorphosing.

The required commitment

The Way will give back what you put into it.

If you agree to engage yourself  from 8:21 p.m. to 8:34 p.m., watching FOX News, with a beer and a cigarette, you can imagine what will emerge.

The concern is also the opposite: if you engage in the Way for it to reveal your greatness and your uniqueness, if you ritualise your practice time in an exaggerated manner, if you practice all the while knowing that you are above all that ... Realization will be longer... Much longer.

Practice should be a daily time  where the teaching is put into action with a particular intention.

In addition, the concepts of the Way should accompany you throughout the day.

An indifferent glance, criticism or contempt towards the Way leads you to a guaranteed disappointment.

Practice should elevate you to a healthy body, an united body/mind and an awareness of your own spirituality.

If you do not feel in agreement with all this, it is necessary to clarify the practice, talk with the teacher and redefine your position in the engagement on your way.

Again, the Way will allow you to reap what you have sown into it.

Time for change

We are fortunate to live a great moment of change and global awareness, a time evolution of the human consciousness.

This period is a big wave on which we can surf with our personal practice, a personal achievement to help by example (not hollow concepts or crappy advice).

This is an ideal time to forge a body / mind that will inspire those around us.

Changes of our society, of the group, of the known world, require a dynamic individual to achieve a personal realization.

We are in a search, a practice that allows this understanding, this work of evolution.

We must forget that we practice taoism, buddhism or aikido and change in order to evolve towards the realization of our human condition.

This time of global change where awareness gets out of her garden and takes into account life on our planet is a great opportunity for introspection.

The microcosm and the macrocosm evolve in a similar way and in our daily practice we can help this movement.

The time is no longer for styles quarrels (knowing that we have the best), but it is for a personal work will lead to a universal sharing.

That's enough for fueling your questions.

Standing and Responsible: Upright between Heaven and Earth

There is areal need to be aware of our responsibilities in our lives, to not blame others and to project our weaknesses away from our fragile ego.

We live in a comfort that can sometimes make us forget the realities of the world.

Most people do some sport, for their health if not for something else, and some have a personal research, a questioning view on their lives.

Personal practice is not required to be a martial one, it is a personal choice.

Life is, for us in general, peaceful with no real dangers.

But today, in our world in turmoil, it is important to talk about violence: it is there, at the corner of our street and not wanting to talk about it does not make it disappear.

If we accept the need to protect ourselves, if we feel a certain insecurity, we have to educate ourselves on the subject, we must understand this banal violence of everyday life.

It is not to the liking of everyone to learn martial arts, but it is the duty of one who feels insecure to know about defending oneself, for ourselves and our loved ones.

It is not responsible to be aware of this discomfort, of this consuming anxiety without doing anything about it. 

The idea is not to become a MMA warrior or a paranoiac urbanite as there are too many of those already, but to learn the simple rules of urban violence.

We have, for the most part (unless suffering from severe handicaps) tools and means to defend ourselves, what we lack is the information that allows us to not be paralyzed in a situation of confrontation.

The technique of the ostrich, which consists in looking only at what does not bother us, does not work against violence and trouble in general.

It is essential to confront what can be resolved and accept what can not be.

Personal research in a comple practice provides the necessary information  to survive in urban violence.

If we do not have a personal practice, it is possible to easily find information and lessons that answer to this question.

The first approach is psychological:

What do I know about urban predators, violence and the resolution of conflicts?

Knowing the approach strategy of potential attackers, it is possible for me to avoid most conflicts and confrontations.

Verbal de-escalation methods and preparing my answers to possible aggressions help to avoid much of the worries.

A better observation of my environment, a better attention to my world, enables us to remain attentive to what happens: 100% violence victims admit they felt something wasn't right before the incident.

To react efficiently, you must have thought about what might happen, consider the possible strategy in several scenarios of aggression or even discuss it with victims.

No reaction is faster than a prepared one and it is not at the heart of the conflict situation that it is possible to think.

The second issue is physical:

How much can I count on my body in a stressful situation?

The understanding of the sensation of adrenaline, the overall preparation of my body for proper functioning are enough to live well and to defend myself just in case.

Regular training of my body (in the context of a health practice) may occasionally take a more combative aspect, just for the sake ofexperience (a little rowdy with partners, practicing push - pull in a  bit more competitive fashion... ).

The third issue is emotional:

Do I know my anxiety level and am I working on my fear in general?

We too often live in a state of anxiety accepted as normal, everyday, for no real reason.

Our mind works on a projection model of failure: we do ask our boss a raise for fear of a negative response (otherwise we would), we do not talking to the person who seduces us for fear of rejection (although it could work) and we avoid what is risky for fear of failure (rare ly thinking of being successful).

Thus, our vision of violence is a projection of possible failure for us, a succession of morbid speculation that leaves us no room for right choices.

Look how you do not give yourself permission to defend yourself while you defend your mother, father, lover or child, without thinking. You only see defeat and the danger for yourself.

It is time to accept to defend yourself, to refuse fear: you have the possibility to never feel like a victim again.

This requires education and taking responsibility of what can happen to you.

Strengthening your mind, in a body that you "handle" better, your emotions are more stable: whether you are confronted with violence or not, you better live your life, and your relations to others.

Again, this endeavor is ours: no one will do the job for us.

Having the chance to identify a problem before it is too late, why not try to solve this question, why not make sure to live without fear?

Nevertheless, it is possible to become aware of the work that has to be done, to know that we live in an anxiety of everyday violence, but to do nothing out of laziness, weakness or resignation.

In this case, no judgment is necessary, however it is not good taste to whine when things go wrong ...