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The Cinnabar Fields, or dantian, are three loci in the human body that play a major role in breathing, meditation, and neidan ("internal alchemy") practices. Located in the regions of the abdomen, heart, and brain, but devoid of material counterparts, they establish a tripartite division of inner space that corresponds to other threefold motive in the Taoist pantheon and cosmology.

Upper Cinnabar Field, located in the region of the brain.

The three Fields. The lower Cinnabar Field is the dantian proper and is the seat of essence (jing). Different sources place it at 1.3, 2, 2.4, 3, or 3.6 inches (cun) below or behind the navel, and consider it to be the same as, or closely related to, other loci in the same region of the body: the Gate of the Vital Force (mingmen), the Origin of the Pass (guanyuan), and the Ocean of Breath (qihai). In the first stage of the neidan process ("refining essence into breath"), circulating the essence along these two channels generates the inner elixir.

The middle Cinnabar Field is at the center of the chest according to some authors, or between the heart and the navel according to others. It is the seat of breath (or "energy", qi) and is also called Yellow Court (huangting), Crimson Palace (jianggong), or Mysterious Female (xuanpin, an emblem of the conjunction of Yin and Yang). Its central position in the body also inspired the names Central Palace (zhonggong) and "One Opening at the Center of the Person" (shenzhong yiqiao). In the second stage of the neidan process ("refining breath into spirit"), the elixir is moved from the lower to the middle dantian and is nourished there.

Nine palaces of the upper Cinnabar Field (the leftmost palace in the lower row is located between the eyebrows)

The upper Field is located in the region of the brain and is the seat of spirit (shen). Also known as Muddy Pellet (niwan) or Palace of Qian (qiangong, with reference to the trigram representing Pure Yang), it is divided into nine palaces or chambers arranged in two rows. Niwan denotes both the upper dantian as a whole and the innermost palace or chamber (the third one in the lower row). Moving the inner elixir to the upper Field marks the third and last stage of the neidan process ("refining spirit and reverting to Emptiness").

Cinnabar Fields and meditation. The neidan tradition has inherited and developed several notions that have evolved in various contexts since Han times. The term dantian first occurs in two sources related to the transformation of Laozi into a divine being, both dating from 165 CE: the Inscription for Laozi (Laozi ming) mentions the term in connection to the Purple Chamber (zifang, the gallbladder), and the Stele to Wangzi Qiao (Wangzi Qiao bei) relates it to meditation practices. One of the two main sources on early Taoist meditation, the third-century Scripture of the Yellow Court (Huangting jing), frequently refers to the three dantian as the Three Fields (santian) and the Three Chambers (sanfang), and also mentions the Yellow Court and the Muddy Pellet. The other main early Taoist meditation text, the Central Scripture of Laozi (Laozi zhongjing), gives the first detailed description of the lower Field, saying that it contains the whole cosmos and is the residence of the material carriers of essence (jing), i.e., semen for men and menstrual blood for women. The same passage shows that the appellation "cinnabar" originally derives from the red color of the innermost part of the dantian, with no direct relation to the mineral cinnabar or to the elixir. [See a translation of this passage.]

In several early descriptions, the three dantian appear as residences of inner gods visualized by adepts in meditation practices - in particular, the One (Taiyi), who moves along the three Fields within the human body. The best-known occurrence of the term dantian in this context is found in the Baopu zi. [See a translation of this passage.] The Shangqing sources developed these meditation practices. The practice of embryonic breathing (taixi), also known as "breathing of the Cinnabar Field" (dantian huxi), further contributed to shape the neidan view of the dantian.

-The Golden Elixir-

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The Cinnabar Fields, or dantian, are three loci in the human body that play a major role in breathing, meditation, and neidan ("internal alchemy") practices. Located in the regions of the abdomen, heart, and brain, but devoid of material counterparts, they establish a tripartite division of inner space that corresponds to other threefold motive in the Taoist pantheon and cosmology.

Upper Cinnabar Field, located in the region of the brain.

The three Fields. The lower Cinnabar Field is the dantian proper and is the seat of essence (jing). Different sources place it at 1.3, 2, 2.4, 3, or 3.6 inches (cun) below or behind the navel, and consider it to be the same as, or closely related to, other loci in the same region of the body: the Gate of the Vital Force (mingmen), the Origin of the Pass (guanyuan), and the Ocean of Breath (qihai). In the first stage of the neidan process ("refining essence into breath"), circulating the essence along these two channels generates the inner elixir.

The middle Cinnabar Field is at the center of the chest according to some authors, or between the heart and the navel according to others. It is the seat of breath (or "energy", qi) and is also called Yellow Court (huangting), Crimson Palace (jianggong), or Mysterious Female (xuanpin, an emblem of the conjunction of Yin and Yang). Its central position in the body also inspired the names Central Palace (zhonggong) and "One Opening at the Center of the Person" (shenzhong yiqiao). In the second stage of the neidan process ("refining breath into spirit"), the elixir is moved from the lower to the middle dantian and is nourished there.

Nine palaces of the upper Cinnabar Field (the leftmost palace in the lower row is located between the eyebrows)

The upper Field is located in the region of the brain and is the seat of spirit (shen). Also known as Muddy Pellet (niwan) or Palace of Qian (qiangong, with reference to the trigram representing Pure Yang), it is divided into nine palaces or chambers arranged in two rows. Niwan denotes both the upper dantian as a whole and the innermost palace or chamber (the third one in the lower row). Moving the inner elixir to the upper Field marks the third and last stage of the neidan process ("refining spirit and reverting to Emptiness").

Cinnabar Fields and meditation. The neidan tradition has inherited and developed several notions that have evolved in various contexts since Han times. The term dantian first occurs in two sources related to the transformation of Laozi into a divine being, both dating from 165 CE: the Inscription for Laozi (Laozi ming) mentions the term in connection to the Purple Chamber (zifang, the gallbladder), and the Stele to Wangzi Qiao (Wangzi Qiao bei) relates it to meditation practices. One of the two main sources on early Taoist meditation, the third-century Scripture of the Yellow Court (Huangting jing), frequently refers to the three dantian as the Three Fields (santian) and the Three Chambers (sanfang), and also mentions the Yellow Court and the Muddy Pellet. The other main early Taoist meditation text, the Central Scripture of Laozi (Laozi zhongjing), gives the first detailed description of the lower Field, saying that it contains the whole cosmos and is the residence of the material carriers of essence (jing), i.e., semen for men and menstrual blood for women. The same passage shows that the appellation "cinnabar" originally derives from the red color of the innermost part of the dantian, with no direct relation to the mineral cinnabar or to the elixir. [See a translation of this passage.]

In several early descriptions, the three dantian appear as residences of inner gods visualized by adepts in meditation practices - in particular, the One (Taiyi), who moves along the three Fields within the human body. The best-known occurrence of the term dantian in this context is found in the Baopu zi. [See a translation of this passage.] The Shangqing sources developed these meditation practices. The practice of embryonic breathing (taixi), also known as "breathing of the Cinnabar Field" (dantian huxi), further contributed to shape the neidan view of the dantian.

-The Golden Elixir-

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The Cinnabar Fields, or dantian, are three loci in the human body that play a major role in breathing, meditation, and neidan ("internal alchemy") practices. Located in the regions of the abdomen, heart, and brain, but devoid of material counterparts, they establish a tripartite division of inner space that corresponds to other threefold motive in the Taoist pantheon and cosmology.

Upper Cinnabar Field, located in the region of the brain.

The three Fields. The lower Cinnabar Field is the dantian proper and is the seat of essence (jing). Different sources place it at 1.3, 2, 2.4, 3, or 3.6 inches (cun) below or behind the navel, and consider it to be the same as, or closely related to, other loci in the same region of the body: the Gate of the Vital Force (mingmen), the Origin of the Pass (guanyuan), and the Ocean of Breath (qihai). In the first stage of the neidan process ("refining essence into breath"), circulating the essence along these two channels generates the inner elixir.

The middle Cinnabar Field is at the center of the chest according to some authors, or between the heart and the navel according to others. It is the seat of breath (or "energy", qi) and is also called Yellow Court (huangting), Crimson Palace (jianggong), or Mysterious Female (xuanpin, an emblem of the conjunction of Yin and Yang). Its central position in the body also inspired the names Central Palace (zhonggong) and "One Opening at the Center of the Person" (shenzhong yiqiao). In the second stage of the neidan process ("refining breath into spirit"), the elixir is moved from the lower to the middle dantian and is nourished there.

Nine palaces of the upper Cinnabar Field (the leftmost palace in the lower row is located between the eyebrows)

The upper Field is located in the region of the brain and is the seat of spirit (shen). Also known as Muddy Pellet (niwan) or Palace of Qian (qiangong, with reference to the trigram representing Pure Yang), it is divided into nine palaces or chambers arranged in two rows. Niwan denotes both the upper dantian as a whole and the innermost palace or chamber (the third one in the lower row). Moving the inner elixir to the upper Field marks the third and last stage of the neidan process ("refining spirit and reverting to Emptiness").

Cinnabar Fields and meditation. The neidan tradition has inherited and developed several notions that have evolved in various contexts since Han times. The term dantian first occurs in two sources related to the transformation of Laozi into a divine being, both dating from 165 CE: the Inscription for Laozi (Laozi ming) mentions the term in connection to the Purple Chamber (zifang, the gallbladder), and the Stele to Wangzi Qiao (Wangzi Qiao bei) relates it to meditation practices. One of the two main sources on early Taoist meditation, the third-century Scripture of the Yellow Court (Huangting jing), frequently refers to the three dantian as the Three Fields (santian) and the Three Chambers (sanfang), and also mentions the Yellow Court and the Muddy Pellet. The other main early Taoist meditation text, the Central Scripture of Laozi (Laozi zhongjing), gives the first detailed description of the lower Field, saying that it contains the whole cosmos and is the residence of the material carriers of essence (jing), i.e., semen for men and menstrual blood for women. The same passage shows that the appellation "cinnabar" originally derives from the red color of the innermost part of the dantian, with no direct relation to the mineral cinnabar or to the elixir. [See a translation of this passage.]

In several early descriptions, the three dantian appear as residences of inner gods visualized by adepts in meditation practices - in particular, the One (Taiyi), who moves along the three Fields within the human body. The best-known occurrence of the term dantian in this context is found in the Baopu zi. [See a translation of this passage.] The Shangqing sources developed these meditation practices. The practice of embryonic breathing (taixi), also known as "breathing of the Cinnabar Field" (dantian huxi), further contributed to shape the neidan view of the dantian.

-The Golden Elixir-

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Yes but it is extremely difficult; the majority of Chinese martial artists, are open to the idea that some people have uncommon "genius" for martial arts. However, such people are exceedingly rare. From a Chinese Kung Fu viewpoint, this is what mastery of martial arts requires;

1) Humility, and it is cultivated, often, through janitorial work. In the Shaolin temple, the children who first enter the gates spend the first 3 years there, doing nothing but sweeping, scrubbing floors and yes cleaning toilets, only at the age of 8, does any actual martial arts training begin. In the internal schools, specifically Tai Chi Chuan, janitorial duties last for a whopping 10 years, however I believe that during those 10 years, the Tai Chi trainee is made to stretch, and hold the Zhan Zhuang posture (google it) for long hours. The first 10 years of actual, serious martial Tai Chi Chuan training, involves heavy physical conditioning through janitorial work, which also serves as psychological conditioning to instill humility, in addition to develop a strong flow of chi, which requires flexibility and the constant practice of the Zhan Zhuang posture. The Zhan Zhuang posture, unclogs any blockages of chi in the body, and by the begining student's 10th year, all chi channels have been unblocked, and actual Tai Chi training can begin.

2) Physical conditioning which begins with flexibility, in most forms of Kung Fu, this is what usually follows janitorial work. All Kung Fu schools in China, demand total flexibility, roughly equivalent of that of a female Olympic gymnast. You are not taught any martial arts, unless you are that flexible first.

3) From flexibility, they move you on to strength conditioning, which involves a lot of stance work, "exotic" calisthenics like the kind you see in Kung Fu movies, they may have you do upside down hand stand pushups for example, until you can do 1,000 of them, and hold the horse stance for 2 to 4 hours. Some weight training may also be involved, specific to the muscles used in the martial art most predominantly. For example, part of the reason Bruce Lee was such a forearm fanatic, and emphasizes his forearm muscles so much, is because Wing Chun uses a lot of "trapping." That is, trapping an opponent's arms, so that they are open for a hit to the head. Hence, although Lee trained his whole entire body, he placed special emphasis on the forearms, muscles specific to his main martial art (Wing Chun).

4) Finally, Chi Kung, and Nei Kung, depending on style. All styles of Kung Fu, use Chi Kung, no exception. Chi Kung is known in the west as an exotic sequence of often circular movements, designed to promote better breathing, and to a point that's true, but, different styles of Kung Fu emphasize different things. Some styles of Chi Kung for example, send chi only to the bones, to promote bone health. In the Shaolin temple a form of Chi Kung known as "marrow washing" is used. In the Yang style of Tai Chi Chuan, abdominal Chi Kung is used. That is, while breathing in and saying "heng" with the wind passing through your vocal chords, you suck in your gut as hard as you can, and when you breathe out, you say "ha." That method of abdominal breathing, is designed to bathe the entire body with Chi, every single tissue. Different Kung Fu schools also, have different methods of Nei Kung. I'm sure you have googled the Zhan Zhuang posture by now, or seen it before, that "tree hugger" posture. Although the most highly regarded method of Nei Kung ("internal work"), it is not the only one. Take for example the Shaolin horse stance, that is, holding the horse stance for 4 hours; that qualifies as Nei Kung. Assuming the horse stance position, lowers the Dantian in a manner which circulates the chi to every single muscle in the body, in due time, making the muscles work in total harmony with each other, the purpose of the horse stance, is to harmonize the muscles so that they work as a single unit. Look man, a martial art can use Chi stuff a lot, and still be considered "external." How can I put this another way? In Shaolin Kung Fu, although Chi is used to protect the body, your primary weapons are your muscles and bones, and any way, you are trained to use them in self defense, in Tai Chi Chuan your main weapon is your body's own energy, hence why the Zhan Zhuang is emphasized, that is development of the Chi to the point where it is so potent, it can be used in a fight. Harmonizing the flow of Chi, causes the body to more readily absorb the Chi of the air itself without conscious thought (at the master level), and, it also has the effect of harmonizing the muscles. The Mabu (horse) stance, harmonizes the muscles through the use of Chi, and gets them to work together, however the Zhan Zhuang, it pretty much does everything but see, that is precisely why the Zhan Zhuang posture, although seemingly simple, even silly looking, is that much more difficult to master. That is the reason that, the truth is, serious internal martial arts work is in fact far more brutal. Assuming you have a strong work ethic, you actually stand better odds of surviving the Shaolin temple, than you do Wudang mountain.

The point I'm making here is that it is difficult enough to survive having a teacher there, much less studying on your own. Besides before you even learn any martial arts, you need to emphasize Chi development and flexibility, together, both having equal importance, and only after you have achieved superior health, can strength conditioning with martial arts moves training begin. If you do everything backwards like me, your moves will be sloppy, no matter how much you correct them.

First the body must be balanced and harmonized, then the training can begin, if you are planning on doing that stuff on your own, stretch, stretch, and keep stretching, until you're like an Olympic female gymnast, you don't need to be a contortionist, but you DO need to be that flexible. Also "pretty flexible" won't be enough; Olympic Female gymnast, or not at all. Also, as best you can you need to train in either the Mabu, or Zhan Zhuang, depending on what you want (internal or external). Between those two the Mabu stance is easier, believe it or not. I'm not kidding around here, the Zhan Zhuang, can be overwhelming, if you stretch before hand, to loosen the muscles, sometimes you may feel a potent flow of energy between your finger tips. On some days it may flow so strongly, you may even hear it; chi will actually make noise, if its flowing strongly enough. Remember though, just because you have those few "lucky moments" that does not make you a master. So long as good health, outstanding good health and being lean and physically fit as is proper for a man or woman, ellude you, as long as perfect calm and peace are not yours all the time, not just when you meditate, or shortly after you meditate, you are not a master.

The gold standard of what a "master" is, if anything, of any discipline, was set by Lao Tzu. A true master, has the following qualities;

1) Outstanding, almost unnatural good health.

2) Calm and peaceful, no matter their situation, a very small to non-existent ego.

3) The flexibility of a newborn baby, which is your actual goal when stretching, actually.

4) The body of a physically fit 18 year old minus the acne, and youthfulness, even into middle and old age.

Lots of people who practice Tai Chi and Nei Kung, have had moments when they feel their gut heat up, or they feel a potent flow of energy course through them, what means is not that you have attained mastery, but that you are making progress, that is the warning I read from an obscure Chinese gentleman. You must keep in mind that the mark of mastery is good health, but it is good health that is outstanding, almost unnatural. A man who is not lean, or at least lean far as they way he is built, is not healthy. In the western world good health is defined as not being sick, either with a long term, or short term illness however in the east, at least in olden times the way "good health" was defined, was someone possessing outstanding, glowing health. A healthy man, is lean, and his muscles are naturally, reasonably well toned, and if he so chooses to build strength, he will gain strength quickly, while a woman, a healthy woman will have the *cough* pliability of an 18 year old girl, and perfect skin.

Yes there is a gold standard, and Lao Tzu talks about it frequently in his Tao Te Ching; the Chinese believe, that different people require different disciplines to perfect the spirit, some require martial arts, because they are physically and mentally weak, and need self-confidence, some require caligraphy because they do not know how to be delicate or gentle, while some, require medicine, the study of medicine because they have little compassion for others and need to learn it. Whatever discipline has fallen on your lap, that is the discipline meant to perfect your spirit, at least that is what a Chinese Daoist would say. If your spirit has been perfected and purified, through that discipline, and you almost glow you are so healthy, then you have become a master.

Remember a strong flow of Chi, assuming you have studied that on your own and stretched hard, does not mean you have reached mastery so long as glowing health and good habits ellude you, you are not even close.

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Yes you do. Some skeptics believe that chi is a myth.

Some believe that it is real because numerous scientists were proven wrong in testing to see if chi is real or not. Chi isn't like a religion because chi is physically proven whereas religion is proven spiritually. So for all of you who don't believe it is real, try it for yourselves sincerely and passionately then we will see what your opinion is.

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