"Highly recommended for students in the field .

"
- Library Journal

Five

Spirits

Alchemical
Acupuncture
for
Psychological
and
Spiritual
Healing

| Lorie Eve Dechar

“ In Five Spirits, Lorie Dechar brings the long-forgotten tradition of the Mysterious
Feminine back to the practice ofacupuncture and Chinese medicine. She presents a com
pelling vision of the body as a vessel of spiritual transformation and provides life-chang
ing, vivifying revelations aboutthe truenature of health . This book offers a unique, invalu
able approach to healing.” — Michael J. Gelb, author, How to Think Like Leonardo
daVinci and Body Learning: An Introduction to the Alexander Technique

" A journey into Chinese medicine through a very personal vision . The author looks for a
psychospiritual healing and development and presents it with her rich imagination and
poetic language, inspired by Chinese characters and thinkers as well as by Western
philosophers.” — Elisabeth Rochat de la Vallée, sinologist; author, Rooted in Spirit and
The Seven Emotions

“ Dechar's book is admirable in its scope. . . . She strives not to translate Chinese medicine
into a Western form of understanding but instead supports Western expansion of con
sciousness to allow for an understanding of this type of reality. Recommended for public
libraries and alternative medicine collections and highly recommended for students in the
field .” — Library Journal

“ An entirely original book. Dechar is in a unique position to address how classical

acupuncture might be utilized to enable patients not only to transform their health con
cerns,but also to address their metaphysical and psycho-spiritual issues. While Five Spirits
will be especially provocative for practitioners of acupuncture and Chinese medicine, it will
also appeal to bodyworkers and psychotherapists, and their patients who are intrigued by
Eastern perspectives on health and healing.” — Mark Seem , director, Tri-State College of
Acupuncture; author, Acupuncture Energetics and New American Acupuncture

" In Five Spirits Lorie Dechar has brought the depth of Chinese medicine into the present
and opened the road ahead to a truly integrated vision for health .” — Nancy Rosanoff,
author, Knowing When It's Right;host, The Listening Place
“ As a patient in Lorie's acupuncture practice, I have experienced profound physical, emo
tional and spiritual transformation ; her work has helped me to find new faith in my fun
damental ability to heal. Five Spirits has not only given me insight into the depths and
directions of my own healing process, but also serves me as an essential text in learning
how to assist others on their paths.” — Tom McCauley, acupuncture student

This one

2DD2 -5K1 - FP3W

 Five Spirits

Alchemical Acupuncture for Psychological

and Spiritual Healing

LORIE EVE DECHAR, M .Ac.

CHIRON PUBLICATIONS / LANTERN Books

NEW YORK
 green
pre ss
INITIATIVE

Lantern Books has elected to print this title on Enviro Smooth , a 100 % post-con
sumer recycled paper, processed chlorine-free. Asa result, we have saved the fol
lowing resources:
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tion , visit www.greenpressinitiative.org.
For Diane and Edouard
Who lit the fire
And Nina Shoshana
Who carries forth the flame.
2006
Lantern Books
One Union Square West, Suite 201
New York , NY 10003

Copyright Lorie Eve Dechar, 2006

All rights reserved . No part of this book may be reproduced, stored in a retrieval
system or transmitted in any form or by any means, electronic , mechanical,
photocopying, recording or otherwise, without the written permission of Lantern Books.
Cover art © RubberBall / SuperStock
Cover calligraphy by David Shih
Interior calligraphy by David Shih , WeiChung Wayne Chen and Lorie Eve Dechar

The author gratefully acknowledges permission to reprint copyrightmaterial from the following:
Tao Te Ching: TheDefinitive Edition , by Lao Tzu , translated by Jonathan Star, copyright ©2001 by
Jonathan Star.Used by permission of Jeremy P. Tarcher, an imprint of Penguin Group (USA) Inc.
The Secret of the Golden Flower, translated by Thomas Cleary , copyright ©1991 by Thomas Cleary.
Reprinted by permission of HarperCollins Publishers.
The Heart: The Lingshu Chapter 8,by Claude Larre and Elisabeth Rochat de la Vallée. Reprinted by
permission ofMonkey Press.
Rooted in Spirit: The Heart of Chinese Medicine,by Claude Larre and Elisabeth Rochat de la Vallée,
translated by Sarah Stang.Reprinted by permission of Station Hill Press.
Taoism :Growth ofa Religion, by Isabelle Robinet,translated by Phyllis Brooks, copyright ©1997 by
the Board of Trustees of the Leland Stanford Jr. University.
Wenlin® Software for Learning Chinese, Version 2.1 ©1987 –2005 Wenlin Institute, Inc.
Printed in Canada
Library of Congress Cataloging-in -Publication Data
Dechar, Lorie .
Five spirits : alchemical acupuncture for psychological and spiritual healing / Lorie Eve Dechar.
p . cm .
Includes bibliographical references and index.
ISBN 1-59056 -092 -2 (alk . paper )
1.Medicine, Chinese. 2. Hygiene, Taoist. 3. Mind and body therapies. I. Title.
R602.D34 2006
610'.951 - dc22
2005022649
Acknowledgments

Just as a flower grows up from the soil that nourishes and supports
it, this book has grown from the garden ofmy life, from the love,
the challenges and the commitment of my friends, family, teachers,
students and patients. Many people have played a role in the con
ception , gestation and creation of this book.
In particular, I want to express my heartfelt appreciation to
Nathan Schwartz-Salant for seeingmy strength as wellas my vulner
ability and for relentlessly calling me back to the Self. Gassho to
Claude Anshin Thomas for opening me to the priceless treasure of
my practice. And to Professor J. R . Worsley for giving me, from the
very beginning ofmy career as an acupuncturist, permission to let
nature be my master teacher.
Deep gratitude to Rudolph Ballentine for the years of intellectu
al partnership and mutual healing,MichaelGelb for the sheer joy of
our unique and precious friendship , Ann Bingham for her clarity
and dedication to this project, Patsy Roth for opening a space formy
teaching and for being a source of inspiration in my life, and to
Benjamin Fox for having the courage, eccentricity and devotion to
bemy partner on the journey.
In addition , I want to thank Sarah , Erin , Alyssa and Gene at
Lantern Books for helping me to make the vision real. Noel Dechar
and Laura Harmon for all the evenings by the fire. Peter and
Natasha Dechar for bringing Tonya’s radiant spirit into our lives.
nau
Mymother, for reading the manuscript when it was still unreadable
and believing in this project from beginning to end. My students at
Tri-State College of Acupuncture, who continue to teach mehow to
learn and how to teach . My patients, who have revealed to me the
mysterious alchemy of the healing process. Andmy daughter, Nina,
for calling me down to earth and then flying with me to the stars.
Last but not least, I thank the waters, tides,winds, trees, light,
earth , sky and people of East Blue Hill, Maine, who supported my
spirits while I dreamed and wrote this book .
Table of Contents

AUTHOR 'S NOTE . . . . . .

PREFACE, by Rudolph Ballentine, M . D . . . . .. . . . . . . . . . . . . . XXIII

INTRODUCTION: Beginning the Journey.. . . . . . ..

Part I: Exploring the Territory

INTRODUCTION TO PART I . . . . . . . . . . . . . . . 31

CHAPTER ONE: The Empty Center. . . . .

CHAPTER Two: Lead into Gold . . . . . . . . . . . . . . . 67

CHAPTER THREE : The Axle and the Wheel: The Five

Elements and the Five Spirits . . . . . . . . . . . . . . . . . . . . . 107

CHAPTER FOUR: Tao Lost and Rediscovered . . . . .. . . . . . . . 129

CHAPTER FIVE: The Mountain . . . . . .

n r IEKTIVE : IN IVIOUILUIT . . . . . . . . . . . . . . . . . . . . . . . . 143

Part II: Descending the Mountain

INTRODUCTION TO PART II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165

CHAPTER Six : Shen : The Spirit of Fire — Inspiration , Insight,

Awareness and Compassion . . . . . . . . . . . . . . . . . . . . . . 169
CHAPTER SEVEN: Hun : The Spirit of Wood — Vision,
Imagination , Direction and Benevolence . . . . . . . . . . . . 193

CHAPTER EIGHT: Yi: The Spirit of Earth — Integrity,

Intention, Clear Thought and Devotion . . . . . . . . . . . . . 215

CHAPTER NINE: Po: The Spirit of Metal— Animal Wit,

Embodied Knowing, Receptivity and Appreciation . . . . 237

CHAPTER TEN: Zhi: The Spirit of Water — Instinctual Power,

Courage, Will and Wisdom . . . . . . . . . . . . . . . . . . . . . . 273

Part III: Transformation and Return

INTRODUCTION TO Part III....

CHAPTER ELEVEN : Chaos: Transformation and Return ...........299

CHAPTER TWELVE: Lead ... ....327

353

Appendix
i. GLOSSARY: Chinese Words and Specialized Terms............371
ii. Chronology of Chinese History.......... ............385
iii. A Brief History of Chinese Medicine........... ...........,387

NOTES ... ... ..... ..... ..... . 391

BIBLIOGRAPHY.... ...............403
INDEX . ..............407
List of Figures

FIGURE I: Sentence String versus Character . . .. . . .. . . . . . . . . . . . 13

FIGURE 2 : Alchemical Transformation of Jing from Will into Wisdom . . . . . . . . . . .
FIGURE 3: The Process of Transformation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
FIGURE 4: A Taoist Cosmology . . . . . . . . . . . . . . . . . . . . . 109

FIGURE 5: The Axle and the Wheel: The Five Spirits and the Five Elements .. . .. . I10
FIGURE 6: Wuxing, the Wheel of Life: The Five Phases .... . . . . . .. . .
FIGURE 7 : Sheng and K 'o Cycles . .. . . . . . . . .. . . . . . . . .. . . .. .. . 116
FIGURE 8 : Yin and Yang Poles of the Breath Body .... .. . .. ...... .. ... .... .
FIGURE 9 : Pathway of the Spirits . . . . . . . 149
FIGURE 10: Kunlun Mountain : Self as Mountain . . . . .. . . . . . . . . 153
FIGURE 11: Descent of the Five Spirits . .. .. . . . . . . . . . 157
FIGURE 12: Meditation Mountain .. . . . . . . . .. . . .........
FIGURE 13: Cycle ofOrganic Change . . . . .. . . . .. . . . ..... ..
FIGURE 14: Cycle of Alchemical Reversal . . . . . . . . . . . . . . 339
Asmy inmost nature teaches me, whatever is necessary, as
seen from the heights and in the sense of a great econo
my - is also the useful par excellence: one should not only
bear it, one should love it. Amor fati: that is my inmost
nature . And as for my long sickness , do I not owe it inde
scribably more than I owe to my health?
- FRIEDRICH NIETZSCHE'
Author's Note

As acupuncture becomes increasingly popular in the West, there is

a tendency to view and practice it as if it were the product of our
Western consciousness. Webegin to think of it as a safe and eco
nomical alternative treatment for common problems such as
headache, back pain , digestive disturbances and allergies.
Although acupuncture is an effective treatment for many ordinary
physical symptoms, this limited viewpoint does not open to us the
richness of the tradition as it was originally taught and practiced
in ancient China.
In this book , I am not offering proof of acupuncture's effective
ness or explanations of its methods from a Western perspective.
Rather, I offer a view of the system from the inside out. Like a tour
guide who speaks two languages, I hope to lead the reader on a
journey into a foreign territory, the territory of ancient Chinese
medicine. My goal is not to turn Chinese medicine and acupunc
ture into something Western consciousness can comprehend but
rather to support the expansion of Western consciousness beyond
its usual boundaries. Rather than fitting Chinesemedicine into the
box of Western rational thought, I hope to expand Western con
sciousness to contain this other way of organizing reality . To me,
this is the only way we can be touched and changed by the trans
formational potential of traditional Chinese medicine, using it as a
springboard to a new and more efficient system of emotional, psy
chosomatic, and psychospiritual healing .
In the following pages, I will usemany Chinese words and key
Chinese medical terms, along with some Western psychological

XV
terms, that are defined in the Glossary as well as in the body of the
text. The reader is advised to note that certain English words are
used to refer to Chinese concepts and may have a somewhat differ
ent meaning within the context of the book. For example, the
English word “ heart” is the commonly accepted translation of the
Chinese word xin . However, the Western heart,which is thought of
as a muscular organ that pumps blood through the body, is differ
ent from the Chinese xin , which is viewed not only as a physical
organ but also as a complex of physical, emotional and psychospir
itual functions.
The original Chinese characters for key Chinese medical and
alchemical terms are included . From my own experience, the origi
nal characters provide the key to understanding ancient Chinese
concepts and no translation can compare to studying the ancient
graphics themselves. For etymological interpretation , I have relied
on four main sources: Chinese Characters , by Dr. L . Wieger, S.J.;
multiple texts and transcripts of talks by Claude Larre, S.J. and
Elisabeth Rochat de la Vallée; China: Empire of Living Symbols, by
Cecilia Lindqvist; and the Wenlin CD -ROM Software for Learning
Chinese, version 2 .1 . In addition , I have amplified my interpretation
of the characters through insights gleaned from studies of Buddhist
and Taoist philosophy, archetypal psychology, and the symbolic lan
guage of dreams and the collective unconscious.
At the outset, I offer an explanation of four key concepts, fol
lowed by a note on Chinese characters, in order to facilitate the
reader's entry into the terrain of the book :

Traditional Chinese Medicine. I use the term “ traditional Chinese

medicine” to refer to the original system of healing presented in
Taoist alchemical texts and early classical Chinese medical texts
particularly the Neijing Suwen, or The Yellow Emperor's Classic
of Internal Medicine (c. 350 BCE ) — and practiced in ancient
China. This original teaching includes Yin /Yang Theory, the Law

XVI FIVE SPIRITS

of the Five Elements, the Five Spirits and other aspects of Taoist
psychospiritual alchemy. While reading Five Spirits, distinguish my
term “ traditional Chinese medicine” from Traditional Chinese
Medicine, or TCM , the term that is used to refer to the modern
form of medical acupuncture and herbal pharmacology currently
practiced in mainland China and taught in someacupuncture col
leges in North America and Europe. Acupuncture is the corner
stone of traditional Chinese medicine; the system , however, also
includes a variety of other treatment methods, such as massage,
breath practices, moxibustion , herbal remedies, meditation , diet,
and exercise.

Alchemy. Alchemyis an ancient spiritual discipline and natural phi

at

losophy that was practiced, in various forms, the world over for
many centuries . Alchemy's main concern is the process of transfor
mation and the attainment of immortality, in other words, the over
coming of entropy and death and the upgrading ofmaterial and psy
chic substances to form systems of ever-increasing complexity and
value. The Taoist alchemical tradition can be viewed as the way
Chinese people organized their understanding of the natural world
after the waning of shamanism and before the emergence ofmodern
science . It began around 350 BCE with the publication of Taoism 's
primary text, Lao Tzu 's Tao Teh Ching. Although alchemical prac
tices are currently outlawed in mainland China, they continue to
play a part in Taoist ritual, Taoist and Buddhistmeditation practices
and Chinese martial arts. The development of Taoist alchemy in
China parallels the development of Chinese medicine. It is the prem
ise of this book that many of Chinese medicine's central principles
derive from alchemical consciousness . The alchemical mystery at
the heart of traditional Chinese medicine is the healing transforma
tion of ordinary life experience — the lead weight of suffering, ill
ness, loss and humiliation - into the golden light of wisdom , com
passion and insight.

AUTHOR ' S NOTE XVII

 Taoist Psychology. The word “ psychology” is not generally associat
ed with Chinese medicine, since the system does not radically sepa
rate the healing of the spirit, mind and body. However, I believe that
the term “ psychology,” in its classical sense, aptly describes an
important part of the Taoist alchemical tradition and a crucial but
overlooked aspect of traditional Chinese medicine. The English word
" psychology” is derived from psyche, the Greek word for “ soul.” In
Greek mythology, Psyche was a beautiful maiden who became a
goddess. She is usually pictured with the wings of a butterfly and is
emblematic of immortality. The word is related to the Greek word
pneuma, which means “ breath.” The ancient Greeks viewed the
breath as the connecting link between heaven and earth , divinity and
humanity, between spiritual energies and the physicalmatrix of the
body. They thought of the soul as a kind of breath body and likened
it to a butterfly that flits between the air above and theworld below .
Like the breath itself, the soul was thought to move freely between
spirit and matter, infusing one with the essence of the other as it
brought animation and intention to living beings. The Taoists also
had a very clear idea about a breath body. They believed that it
came into being in the human embryo when the yin and yang
essences of the parents joined at the moment of conception . Taoist
sages spoke frequently of this breath body, diagrammed it and
focused a great deal of attention on it in their alchemical and heal
ing practices. Their understanding of the breath body led to the
development of wushen, the Five Spirits, which we will see
describes a complex breath body or pneumatic system that both
lifts and stabilizes the human body, mind, and spirit. In this book ,
I use “ psychology ”not in its modern Western sense , to refer to the
study of object relations, the traumas of early childhood and the
development of individual personality, but in the classical sense , to
refer to the study of the subtle breath body or what, in earlier eras,
was spoken of as the soul.

XVIII FIVE SPIRITS

 The Five Spirits. The Five Spirits are the Taoist map of the human
psyche. The system provides a mythical view of the nervous system
and forms the basis of Chinese medical psychology. It also describes
a precise and efficient technology for psychospiritual transforma
tion . The Five Spirits can be understood as the Taoist version of the
chakra system of Vedic India . Like the chakras, the spirits exist as
centers of consciousness in the subtle body rather than as structures
in the physical body. Just as each chakra relates to a particular level
of consciousness, each spirit relates to a particular aspect of human
awareness, a particular vibration or frequency of psychic energy. An
understanding of the Five Spirits is the key that opens the doorway
to themysteries of Taoist psychospiritual alchemy. By taking advan
tage of the discoveries of Western archetypal psychology and new
discoveries about the mind and nervous system , we can decipher the
vou

Five Spirits and reorganize the system in a way that has proven to be
clinically invaluable in treating psychosomatic , emotional and psy
chospiritual distress.

The Structure of Chinese Characters

While English words are made up of letters which are abstract pho
netic symbols, Chinese words or “ characters” are concrete visual
images, pictures that are grounded in direct somatic experience of
the world . For example, the charcter ri, which means “ sun,” is a cir
cle with a dot at the center, much like a picture drawn by a young
child . It is easy to see how this round circle represents the round sun
in the sky.
Most characters, however, are not simple figures such as the
character for " sun.” Rather, they are compound figures formed by
combining two or more graphic elements. The elements or compo
nents may themselves be simple characters with their own meaning,
or they may be phonetic components that indicate the pronunciation
of the word but do not add to the logic or meaning of the character.

AUTHOR ' S NOTE XIX

 Western scholars of the Chinese language, known as sinologists,
refer to the meaning part of the character as the “radical.” They
refer to the part that does not give meaning but indicates pronunci
ation as the “ phonetic .” While more modern students of the Chinese
language now use the terms “ signific component ” and “ phonetic
component,” in this book I have chosen to use the more classical
term , “ radical,” when referring to a meaning component of a char
acter. For the purposes of this book, the pronunciation of Chinese
words is not relevant, so I will notmake reference to phonetic com
ponents.

Caveat

The therapeutic strategies presented in this book are meant as gen

eral guidelines that should be tailored to the reader's level of expert
ise . These strategies are drawn from standard Chinesemedical texts,
from Western psychology and from my own experience working
with patients.
Acupuncture is powerful medicine, and it takes years to learn to
practice it safely. Only licensed acupuncturists should use needles or
moxa on any of the acupuncture points mentioned in this book .
However, there are safe methods that make it possible for nonpro
fessionals to benefit from the healing effects of Chinese medicine.
Acupressure, using touch to stimulate the acupuncture points and
meridians, has proven to be a safe and effective treatment for many
common physical ailments as well as for emotional distress. Gentle
touch exchanged in an atmosphere of acceptance and trust can go a
long way toward shifting a person's state of being. Sensitive touch
and the use of intention to move and tonify qi (as described in this
book ) can be safely exchanged between family members and friends
and practiced professionally by licensed massage therapists and
other trained body workers. Charts showing the exact location of
points are not included in this book but are readily available in stan
dard Chinese medical textbooks.

XX FIVE SPIRITS
 The flower essences cited can also be safely used by trained prac
titioners as well as general readers. They are readily available in
most health food stores, although they too should be used with
respect for the potent energies that accompany psychological heal
ing processes. Chinese herbs, however, are complex medicines and
should not be prescribed , even in low doses, except by trained prac
titioners and herbalists .

AUTHOR' S NOTE XXI

Preface
By RUDOLPH BALLENTINE, M .D .

Let's imagine for a moment that Mao Tse Tung's mission on Planet
Earth was to repackage Chinese culture so that it could enter the
West — especially its healing traditions— so as to provide help for the
desperately neurotic , suffering denizens of the “ developed ” world .
So he snipped off the offending features of acupuncture (its
“ Eastern ” spirituality, for example) and packed it off, freshly shorn
and almost passably “ scientific,” to the Western hemisphere. And
there it was gradually accepted .
Then , surprise ! Like a Trojan horse , it opened and out poured a
richly complex , spiritual approach to healing that was totally differ
ent from — and a much -needed antidote to — the prevailing techno
logical medicine of the day.
There may be more truth to our little fantasy than is apparent
at first glance. Indeed, Mao did strip Chinese medicine of its deep
er psychological and spiritual aspects. And indeed it did , largely as
al
a result of that, slip adroitly into Western clinics andhospitals. And
now, after it has indisputably arrived , the timeis ripe for its belly
to open and for the warriors of transformation to charge forth.
And that's where this book , with its magician of an author,
enters the scene. Lorie Eve Dechar brings forth the spiritual heart of
Chinese medicine, hidden within the materialistic version that was
rolled into the West. She reveals to us an authoritative, profoundly
S

authentic portrait of the subtle,multileveled healing system of Taoist

alchemy — the tradition that was obscured and even outlawed during
the “ modernization ” of Mao 's Cultural Revolution and its purges.

XXIII
 -
-
Uncovering the lost essence of the Chinese healing tradition has

-
-
been a collaborative effort, and many scholars havee made
1 their con
tributions. But Lorie's clinicalwork , which employs acupuncture to
trigger psychospiritualtransformation, brings a special flavor to her
research. I had the privilege of teaching with her duringmany of the
years she sifted and searched through Taoist philosophy texts, pored
over calligraphy and attuned herself to the guidance of the Taoist
alchemists. Lorie's perspective is uniquely grounded in her embodied
feeling experience as a woman as well as in her firm commitment to
the value of rigorous research .
Her evolving understanding of the transformational essence of
healing and its resonance with the ebb and flow of nature's changes
helped me deepen my own grasp of the healing process. The collo
quium that we co-led on comparative alchemy (Taoist, European
and Tantric ) opened doors for both of us and for those who partic
ipated. We lived what we taught, and as Lorie needled me, I pre
scribed homeopathic remedies for her — each administered to move
the alchemical process along.
Lorie has dug deeply and lifted from the shadows of history
powerful insights and approaches that have much potential for
treating the mind/body ailments that plague the growing population
ofhuman beings who live alienated from nature and suffer for it. I
know that the vision this book represents - reconnection between
the spirit and embodied life , recovery of the knowledge of how to
work skillfully with the five spirits of Taoist Chinese medicine, and
recognition of the role ofhealing in the emergence of a new ,more
viable consciousness — will strike a deep chord in this new century
and help catalyze the momentous planetary shift that is now under
way across the globe.

XXIV FIVE SPIRITS

Introduction

Beginning the Journey

BEGINNING

n the wild , unpopulated mountains of China, beyond the

Western gateway of the state of Chou, a man ground a lump
L of dark pigment with a gray stone. He mixed the pigment
with water and stirred until the ink was smooth enough to mirror
the sky. He picked up a brush and painted a series of black lines on
a white scroll. His lines formed pictures, shaping thoughts into
words on a page. With these words, the man gave rise to a philoso
phy that for centuries influenced an entire culture's religion , art, lit
erature, and medicine.
Theman wrote a simple question, something like

How do I know the way of things at the beginning?

Theman was wondering about the beginning of the world , a time

wondering about his own beginning, how it was he could be at all.

He was wondering about how nothing becomes something and how
something returns to nothing and then what happens in between .
 Was it oneman ormany? Was theman old or young? Was he an
ordinary man or a sage? Wedo notknow the answers
0 Iswa to these ques
tions. We do know , however, that a man named Lao Tzu — the Old
Young Master of ancient China — is said to have asked and answered
this question :

How have I cometo know the way of all things in their beginning?
I know by what is within me. I know by the Name, Tao, the Name
that is sounding right here, right now , at this place where I am , at
this point where my foot stands, at the ending and beginning of the
world .

Two thousand years later, more or less, on a day in late

September in a sunlit room on the eastern end of Long Island, a
woman picked up a hair-thin silver* needle
Woma n and inserted it into
to
a
point on the instep of my left foot.
As the needle penetrated my skin and sank into the hollow
between thebones, I felt a powerfulsurge of energy rush through me
and then , deep relaxation . A breeze stirred the curtains at the open
window and suddenly the scent of green apples poured into the
room from a gnarled tree in the garden . A veil that had been cover
ing my senses lifted . Skin , sky, warmth , breeze, green , apples: The
world cracked open and light rained like water through my body.
This was my first experience with acupuncture . It was not what
I had expected. Rather than discovering a way to get rid of the per
sistent headaches and fatigue that had bothered mefor over a year,
I discovered something that transformed the way I experienced
being in my body, something that changed my perception of the
world and supported me in living my life differently. After the first
few treatments , my headaches were gone and my energy had
returned. But,much more importantly, those early treatments were
the beginning of my journey into the territory of Taoist philosophy,
Eastern spirituality, alchemy and Chinese medicine. They were the

2 FIVE SPIRITS
 first steps in a journey that has led me away from the person I
thought I was and back to myself,many times over, a journey that
endlessly begins again each time I insert a needle into an acupunc
ture point or read a verse of a Taoist textor wonder about themean
ing of an ancient Chinese character.
Five years after my first treatment, I graduated from acupuncture
school and became a practitioner of traditional Chinese medicine.
Over the twenty years I have been in practice, Ihave worked to inte
grate this medicine and philosophy into mybeing — and yet, the truth
is that Chinese medicine is as changed by me as I am by it. The nee
dle I hold between my fingers is not the same as the needle held
between the fingers of an acupuncturist living half a world away in
China, five hundred, a thousand or fifteen hundred years ago .

What Is TRADITIONAL CHINESE MEDICINE?

As an American acupuncturist, the first question I am usually

asked is, “ Does acupuncture work ? ” .
To this question , my answer is, “ Yes . . . and no .” Yes, acupunc
ture works, but it does not work in the way that Western medicine
does. Acupuncture emerges from a four-thousand-year-old Eastern
worldview , a pre -rational perspective radically different from our
own. So although acupuncture is effective for a wide range of phys
ical, emotional, and psychosomatic symptoms and is now practiced
in modern hospitals and clinics all over America and the world , its
effectiveness cannot be explained by the rational mind alone or
proven through the exclusive use ofmodern Western scientific meth
ods. The key to a more complete understanding of acupuncture, as
well as other aspects of Chinese medicine, is found in the ancient art
of Taoist alchemy, and an even earlier tradition , the tradition of the
Neolithic healer priests, known as the wu.
The wu are the spiritual ancestors of Taoism , which along with

INTRODUCTION 3
Buddhism and Confucianism is one of the three great religions of
China. The wu were also the first acupuncturists, the first to insert
bits of sharpened jade and bone under the skin in order to heal sick
ness and shift psychological states. Through their dedicated and pre
cise observations of the natural world , these shamanic healers devel
oped many of the concepts that later became the foundation of the
Taoist alchemical tradition .
Taoist alchemy is an ancient spiritual discipline thatwas prac
ticed in China for thousands ofyears. Unlike Western science, which
is based on technical experimentation and the objective measure
ment of quantities, alchemy is based on personal observation and
the subjective experience of qualities. When viewed from the per
spective ofmodern rational thought, the wisdom of alchemy is eas
ily overlooked ormistaken for superstition and fantasy. Its goal has
been misunderstood and trivialized into an attempt to turn base
metal into gold, but if we look more carefully, we discover that the
authentic alchemical quest was for the spiritualmystery at the heart
of the material universe , the source of life itself. The gold the
alchemists were searching for was not only material. Their true gold
was the golden light of the divine; their true work was the fixing or
crystallizing of the golden light of the soul. Through alchemy, they
sought to overcome the forces ofdecline and death and to transform
an ordinary human being into an immortal or sage.3
The wisdom ofthe Taoist alchemists and the insights of the wu
combine to create the seminal theories of traditional Chinese medi
cine. This aspect of Chinese medicine goes beyond the healing of
pain and disease, beyond themaintenance and repair of the physical
body. Its goal is transformation — the reorganization and spiritual
upgrading of organic life .

4 FIVE SPIRITS
 BASIC CONCEPTS OF TAOIST
PSYCHOSPIRITUAL ALCHEMY

Tao
The system we now know as Chinese medicine was influenced by each of
the three main spiritual and philosophic traditions of China : Buddhism ,
Taoism and Confucianism . Most of the psychologicaltheories thatwe will
examine in this book - and many of Chinese medicine's core ideas- are
based on the principles of Taoism and in particular Taoist alchemy.
There is no precise date set for the beginning of Taoism . Unlike
Confucianism , Taoism does not have a political, social status. It does not
have a specific historic figure recognized as its originator. Some contend
that Taoism is not a religion at all but rather a loose combination of teach
ings and philosophies based on the revelations of mystics, priests and
sages over time. According to Thomas Cleary, one of the West's most
renowned Taoist scholars, " the basis of Taoism may be thought of as the
primary body of knowledge underlying original Chinese culture. Its leg
endsand traditions reach back to prehistory , preserving within themselves
memories of an earlier matriarchal tradition preceding the historical emer
gence of patriarchal Chinese civilization."
The word Tao has no exact English translation, but it relates most
closely to the Western idea of wholeness, to the unknowable unity ofthe
divine. When used by the Taoist philosophers, Tao became the way, the
path or cosmic law that directs the unfolding of every aspect of the uni
verse. So Tao is the wisdom ofthe divine made manifest in nature and in
my individual life .
The Chinese word Tao has an etymological relationship to the
Sanskrit root sound " da," which means " to divide something whole into
parts." The ancientSanskrit word dharma is also related to this root. In the
Buddhist tradition , dharma means " that which is to be held fast, kept, an
ordinance or law . . . the absolute , the real." 5 So, both dharma and Tao

INTRODUCTION 5
refer to theway thatthe One, the unfathomable unity ofthe divine, divides
into parts and manifests in the world of form .
Tao is not an answer to the question "What should I do? " but a
response to the question " How do I do it?" This knowing how -how to heal,
how to grow , how to live, how to rediscover my self and my origin - is an
ongoing process, a way to walk through our lives rather than a static thing
or way to be. It is a stone rolling down a hill, a leaf falling from a tree, light
replacing shadow as the sun rises above the tops of the trees. Tao makes
a space in the known where the unknown can happen. Poised right here,
right now , at the place where I stand, Tao is the ongoing ever-imminent,
ever-astonishing arising of the possible .
" Something invisibly formed," writes Lao Tzu , "born before heaven
and earth . In the silence and the void , standing alone and unchanging . . .
perhaps it is the mother of ten thousand things. Ido not know its name. Call
it Tao."

The Mysterious Feminine

Tao, although ever hidden, can be seen in the movements of the clouds, in
the twisting ofthe pine trees on the windswept ocean cliffs, in the shifting
tides and the great cycles ofthe seasons. Tao is the unknowable Origin of
being and non-being, nothingness and form . But there is a way that Tao
can be perceived. Tao is perceptible through its reflection in the " Ten
Thousand Things," the infinite diversity of life and form in the natural
world. In the very first chapter of the Tao Teh Ching, the principaltext of
the Taoist tradition ,we read,

Tao is both Named and Nameless

As Nameless, it is the origin of all things
As Named, it is the mother of all things

Tao is both the wholeness and the parts. But since the divine whole
ness is notaccessible to human consciousness, Taoists focused on how the
integrity of Tao was reflected within us and all around us in the natural

6 FIVE SPIRITS
world . Their primary interest was not in the ascension ofhuman spirit to
the heavenly realms but in the descent of spirit into our lives, and their
focus was on the yin , the "Mysterious Feminine," which through its potent
receptivity and miraculousproductivity could make manifest themystery of
Tao .
Through meditation , ritual and other spiritual practices, the Taoist
sought to align and harmonize the various aspects of his inner being so
that he could become like a mountain , a conduit between above and
below . The energies of heaven swept down and manifested on earth
through his spontaneous actions, much as the wind sweeps down and
movesthe leaves and branches of the trees. In this way hebecameimpreg
nated by spirit and could give birth to his true nature, his divinemandate,
his destiny or Tao .
Thus the brush stroke ofthe master calligrapher brought the breath of
heaven down to earth as a line of black ink on a white page. The tai ch'i
master manifested the divine through the gestures of his body as he prac
ticed his form . The Taoist practitioner brought his awareness to the breath
and the breath down to the belly so that spiritual embryo of the sage
could come into being in his womb. And themaster acupuncturistbecame
like a mountain , a connecting link between heaven and earth , through the
effortless yet absolutely precise placement of the acupuncture needle - a
celestial lancet- in the pointon his patient's body.
Qi

At the center of Chinese medicine is an alchemical mystery, the insub

stantial substance known as qi or ch 'i (pronounced " chee" ). Qi is the
breath, the vital force of life . It is the wind that comes from the whirling
vortex of Tao.
Qi streamsthrough thebody along a complex system ofinvisible con
duits known asmeridians. The ancient Chinese mapped and identified the
places on the meridians where qi accumulates or comes close to the skin .
According to the classic Chinese medical texts, the body has over 365 of
these accumulations, which are known as points and are the places where

INTRODUCTION 7
the qi ismost easily accessed, where it can be regulated, balanced, toni
fied, or sedated through skillful use of the acupuncture needle.
Like quicksilver, qi is ungraspable and ever changing. It cannot be
seen with the physical eye ormeasured with scientific instruments. Qi is
devoid of mass or velocity, yet it exists in space and time as a quality of
being, as vitality, mood, presence or animating life force. The eye of the
heart and the ear ofthe soul can recognize its presence . We experience
its effects in the liveliness of a young child , the luster of a fresh-picked
apple or the rich fragrance of a pine forest. And the more deeply we
immerse ourselves in the world of the ancient Chinese, the more the mys
tery of qi becomes a subtle, ever-present influence in our daily lives.

Yin and Yang

Yin and yang have become a part of American culture . The taiji or
yin /yang symbol, the interconnected swirling of dark and light, turns up in
the oddest places. People wear it on T-shirts, earrings and necklaces. It
shows up in advertising logos and in works of art. We feel an irresistible
affinity with this symbol even if we have no more than a vague conscious
understanding of its meaning, because it represents a truth about the cre
ative power of opposites that we know in the deepest parts of our being.
Yin /yang symbols are found on bronze vases that date from the sec
ond millennium BCE. The terms "yin " and "yang" were initially descrip
tions of topography.They were used to designate the shady and the sunny
slope of a mountain , the northern and southern banks of a river, the dark
and the sunny seasons, and so on. Eventually, they came to also imply the
masculine and feminine aspects of life.
When the heavy qi falls and the light qi rises, yin and yang are born.
Yang relates to heaven, to spirit and to the mind, while yin relates to mat
ter and to the body. Yin is related to themoon, cold , dark , water,moisture ,
quiescence and night. Yin is reflective; it receives and brings into form the
impulses of the yang. Yang is related to the sun, heat, light, fire, dryness,
activity and day. Yang initiates possibility while yin manifests form .
Yang qi is the ephemeral, formless, initiating, spirit-polarized psychic

8 FIVE SPIRITS
 energies of breath , consciousness, mind and imagination. Yin qi is the sub
stantiated,formal,manifesting,matter-polarized energies of flesh , embod
ied awareness, body and instinct.
"When the absolute (Tao) goes into motion," writes the Taoist
alchemist Yu Yuwu, " it produces yin and yang. When motion culminates, it
reverses to stillness and in stillness produces yin . When stillness culminates,
it returns to movement. Movement and stillness in alternation constitute
bases for each other. This is the wonder of Creation, the natural course
urse of

-
the Way."

CHALLENGES AND OPPORTUNITIES

Mythical versus Modern Consciousness
Both Chinese shamanism and Taoist alchemy are based on pre-sci
entific formsof logic ,which is nonlinear and integrative, as opposed
to Western logic, which is linear and analytic. It focuses on relation
ships between objects, events and experiences , not distinctions
between them . Its conclusions emerge from the coincidence of con
nections and impressions, not as the result of linear deduction .
The Chinese tend to look at the totality of a situation. Their fun
damental belief is that no single part can be understood except in its
relationship to a whole complex pattern or process. In Chinese
thought, it is the overallpattern rather than the linear relationship
of cause and effect that is the significant factor in understanding.
This difference in logic is mirrored in the metaphysical system that
arose in each culture. The Western Judeo -Christian tradition has a
fundamental belief in a divine Being, a God who created or caused
the manifest universe. The Chinese Buddhist or Taoist tradition has
no such creator. Creation is always and forever manifest in the pat
terns and cycles of the world around us, which is, in the words of
Ted Kaptchuk , " a web that has no weaver." 9

INTRODUCTION 9
 Modern scientists and philosophers sometimes refer to this
kind of logic as primitive, which implies that it is not only older
but also less elegant and efficient than modern logic. But I propose
that this older logic is simply different from modern logic . It
organizes information differently, asks different questions and is
useful for solving different kinds of problems. It allows us to
notice different aspects of experience and to play different games
with the world .
This other logic is less effective than modern logic in predicting
the behavior of mechanical systems. Through my own clinical and
personal experience, however, I have found that it far surpasses lin
ear, scientific thought when it comes to understanding the psycho
logical and spiritual dimensions of human beings as well as the
instinctual language of the body. An understanding of this level of
consciousness is crucial for healing symptomsthat are rooted in dis
tresses of the emotional, instinctual, or spiritual life.
I use the term “mythical” 10 to describe this nonlinear way of
organizing reality. This term expresses the poetry, sacredness and sym
bolic wisdom that we experience as we open to this other way of
organizing the world . The word also reminds us that this other logic
is not an outmoded organizational structure but one that is operating
in us right now , functioning alongside our modern, linear conscious
ness. Although inaccessible to our thinking mind, this realm is readily
accessible to us through the experiential knowing of our bodies, our
imagination, our emotions, our creativity and our dreams.

Directed Thought
Modern logic gives us access to one of the most powerful tools that
human beings have ever discovered: directed thought. Directed
thought allows us to determine what is and is not relevant to a given
purpose . It allows us to focus the power of the mind on a single
objective and to throw out information that is not directly useful in
the achievement of a specific goal. Directed thought goes beyond the

10 FIVE SPIRITS
present and forges ahead into the future. In Western medicine,
directed thinking has allowed scientists to isolate disease -causing
entities such asmicrobes and viruses and find ways to destroy them .
It has led to the synthesis of powerful pharmaceuticals that can
reverse the effects of life -threatening illnesses. And it has led to a
highly developed understanding of anatomy and physiology that has
opened the doorway to nearly miraculous surgical procedures,
including the repair and replacement of internal organs of the body.
However, the strength of directed thought is also its weakness.
Because its focus is so pinpointed, it often misses subtle but crucial
parts of a problem , just as a high-powered focusing lens enhances the
minute details of the foreground object while it dims or renders invis
ible details of the background. Directed thought isolates one thing
after another but loses out on the relationships that connect things
into the matrix of an integrated whole. It focuses on quantities of
objects but has a tendency to ignore their quality or essential nature .
Directed thought discards aspects of reality that oppose or con
tradict its position. It allows us to focus the power of the mind on
a single objective and to throw out information that is not directly
usefulin the achievementof a specific goal. Without the creative ten
sion of contradiction , no new possibility is born of the relationship
between two opposites. So directed thought eliminates the possibili
ty of an integrating third, a mediating substance that can reintegrate
the severed parts of a shattered or analyzed wholeness. It eliminates
the healing and integrating influences ofparadox and ambiguity. In
its zeal to exclude anything not central to its immediate goal, direct
ed thought has lost the capacity to see , speak about or work with
what pre -scientific Western consciousness recognized as the integrat
ing threads of the soul or subtle body or the insubstantial substance
that the Chinese call qi.
When we want to know how many apples there are on theapple
tree or to analyze the chemical composition of the apple seed , we
need the modern analytical mind. But when we want to understand

INTRODUCTION II
 how a ripe apple tastes on the first coolmorning in September or
how the atmosphere in the orchard feels when the tree is struck with
blight, we must turn to mythical consciousness, to what the ancient
Chinese referred to as xin , the heartmind.
When we want to repair a broken bone in a person 's arm , we
need the directive, goal-oriented clarity ofmodern Western surgery.
Likewise , for a patient presenting with a simple case of muscular
pain due to overuse, the linear,medically oriented strategies ofmod
ern acupuncture may work best. But when we need to unravel some
long-forgotten trauma lodged in the frozen muscles of a patient's
upper back, to heal at the level of what Western psychologists refer
to as the body unconscious, we must turn to the fluid , nonlinear
logic ofmythic consciousness.

The Mythical Nature of the Chinese Language

According to Chinese mythology, language cameto human beings as
a gift of the gods. Spirits from heaven handed down the characters
that form the Chinese language during prehistoric times. The char
acters were referred to as “ cloud scrolls, ” “ breaths of the Gods,”
heavenly vapors. Language was honored as a form of communion
with the divine. Like the incense and smoke sent up to heaven dur
ing ritual, words formed a bridge between the physical and psycho
logical, the body and mind, the earthly and heavenly realms. The
characters were regarded as nets or fish -traps in which the light of
spirit could be gathered .
The earliest signs of the use of graphic symbols are found at
Bampo, an archeological site on the bank of the Yellow River. Here,
primitive symbols were discovered etched onto pottery shards car
bon dated at 4800 BCE . The earliest actual writing discovered by
archeologists can be traced back to the Xia (2100 – 1600 BCE) and
Shang (1600 – 1066 BCE ) dynasties. This writing comes to us in two
forms: as characters carved onto ceremonial bronze vases and as
inscriptions carved onto the backs of tortoise shells and ox bones for

I 2 FIVE SPIRITS
divination purposes. The archeological fragments include over 1,098
characters with over 4,000 variations. In the third century BCE, the
First Emperor of Quin codified the wide variations ofbronze and bone
graphic into a unified written language called the Small Seal Script.
Unlike our own string- or sentence -based language, the language
of the ancient Chinese is pictographic . The characters are multidi
m
mensional gestalts, immediately perceived wholes that integrate and
unify a host of related multisensory impressions and ideas. Sinologist
Claude Larre says, “ The Chinese text is an expression of something
we already know from our own personal, bodily conscience .” ll In
other words, the characters are symbols, universal graphic images
UVCU

that arise from the sensory images of thehuman body.

FIGURE I: SENTENCE STRING VERSUS CHARACTER

The sun shines

subject verb

uni-directional sentence string - linear " analytic ” logic

reflects the chronological analytic logic of modern Western
consciousness

Chinese character for sun , ri

reflects the global synchronous logic of mythical consciousness
it is a symbol that gathers together multiple impressions of the sun
including roundness, centrality and mystery

INTRODUCTION 13
 Like dream symbols, the Chinese character condenses many lay
ers ofmeaning and interrelated experiences into a unified image or
er

group of images. Like dreams, the characters are governed by an

associational, non-linear logic that reflects the synesthetic montage
of sensory experience. The images contained in the characters are
rooted in organic truths that transcend culture and time. They bring
us back to deeply felt, embodied understandings about our selves
and the natural world . Because they evolved slowly over thousands
of years, Chinese characters graphically synthesize centuries of
human experience and wisdom . They arise from the collective
unconscious ofhumanity and reflect universal archetypes that can in
fact be said to relate to the transpersonal or the divine. Attempting
to directly translate a character into English cannot convey the com
plex layer of meaning woven into the symbol.
Although the designs of the words have mutated through time,
when we look at the patterns of a Chinese character, we catch a
glimpse of how human beings related to the world over forty cen
turies ago. The lines are the tracings of the consciousness of an
ancient civilization . Spending time contemplating a character is like
lifting the lid of an alchemical vessel in which human ideas and
experiences have been simmering for thousands of years. In addi
tion, spending timewith the characters opens us to forgotten parts
of our own being. Psychiatrist Fritz Perls believed that most of our
mentality consists of pictures and words — the unconscioushaving a
greater affinity to pictures, the conscious mind to words.12
Meditating on the characters can open us to our unconscious, espe
cially our body unconscious, the memories and messages hidden in
our nervous system and neuromuscular holding patterns. In this
way, the characters can be used as powerful tools in the healing
process .
Just as much as any drug, herb or acupuncture needle , words
can have a powerful effect, a resonance that vibrates through space
and time to shift our physical as well as psychological experience.

FIVE SPIRITS
 The characters contain the energies ofmythical consciousness and,
like any ancient symbol, they affect us on subtle levels. For this rea
son , many ancient characters are included in this book , and readers
are encouraged to regard them as potent catalysts that can transform
the way they see the world .

The Psychology of Traditional Chinese Medicine

TraditionalChinese medicine is now accepted in the West as a viable
cure for chronic pain and functional diseases. It is less widely known
that Chinese medicine is also a powerful psychological healing
modality that can be used to promote emotional healing and psycho

-
logical and spiritual transformation . In fact, it is the premise of this

-
- -
book that the Taoist system of the Five Spirits presents us with a

- -
symbolic map of the human psyche and nervous system and that this

-
system forms the basis of traditional Chinese medical psychology .
There are two main reasons that this important aspect of Chinese
medicine has been overlooked.
The first is thatwhen the People's Republic of China reinstated
Chinese medicine in the 1960s(after outlawing it for over a decade),
the psychospiritual dimension of the tradition was mostly left aside.
The form of acupuncture and Chinese pharmacology developed in
mainland China in the 1960s is a highly effective system ofmedi
cine, but its chief concern is bringing economical health care to large
numbers of people. It does not focus on the psychosomatic or psy
chospiritual causes of disease but rather on eliminating physical suf
fering as quickly and economically as possible.
In this “modern ” form , acupuncture is a viable treatment for
symptoms that are rooted in the physical structure of the body. It is
highly successful in the treatment of acute physical pain , muscle
spasm and superficial structural imbalances. It is a safe, economical
ly sound treatment option for internal diseases such as digestive dis
turbances, sinusitis and endocrine disturbances. And, in cases where
long-standing emotional and psychological distress is not a factor,

INTRODUCTION 15
this modern style of acupuncture is an effective treatment for
headaches, allergies, asthma and gynecological problems.
In themid 1960s and early 1970s, groups of pioneering Western
scholars and doctors went to China to study traditional Chinese
medicine. As China was still under the sway of communism with its
strong anti-spiritual bias, this first wave of students learned a
Maoist style of modern, materialistic acupuncture that had been
stripped ofits spiritual and psychological insights. This was the kind
of acupuncture that was first brought back to Europe and America.
It was only later, through the emergence of original texts preserved
and translated by missionaries before the Communist takeover and
through teachings preserved in Japan , Korea and Vietnam , and by
master practitioners from themainland, that the deeper transforma
tional aspects of the tradition began to come to light.
The second reason that the psychology of Chinesemedicine has
been overlooked is that the Chinese approach is fundamentally psy
chosomatic . Chinese medicine views the human bodymind as a uni
fied system with no distinct line drawn between physical, emotion
al, psychological and spiritual experience. For this reason , it has
been difficult to tease apart the pieces and easy to overlook the
sophisticated psychological understanding and spiritual wisdom
embedded in the tradition .
The ancient Chinese regarded physical, emotional, psychological
and spiritual experiences as an expression of qi, the life force. The qi
that relates to the psychological level ofexperience is more ephemer
al, less physically structured than the qi that relates to the blood,
bones and muscles of the physical body, but qi is “ all one thing.”
Whether it is manifesting at a more ephemeral or more material
level, qi continues to obey the same lawsand behave in similar ways.
Nevertheless, qi exists in a state of perpetual transformation . Just as
water is constantly changing from solid to liquid to vapor yet always
remaining essentially the same substance , qi is constantly shifting
between physical, psychic and spiritual states.

16 FIVE SPIRITS
 From the perspective of Taoist philosophy, it is not only logical
ly impossible to radically separate and isolate the various states of
qi, it is a threat to the integrity of life and of living organisms to try.
To impede or block the intermingling of yin qi and yang qi, form
and animation, body and mind, is to impede the dance of life itself.

When we try to isolate the various states of qi, we obstruct the

movement of the life force and eventually come to an impasse.
Without the intermingling of yin qiand yang qi, there can be no cre
ativity, no new life, and eventually the system runs down. Similarly,
when we separate the terrain of body and mind and segregate the
treatment of physical, psychological and spiritual distress into spe
cialized disciplines, we often find ourselves stuck in devitalized
impasses, endless circles that produce no new possibilities.
Humanist psychologist and philosopher Eugene Gendlin pres
ents what he calls the “ dead end problem ” in his book Focusing
Oriented Psychotherapy. Gendlin approaches the dead end from the
perspective of psychotherapy — from the mind side of the bodymind
continuum . He describes the dead end as a situation in which a
process gets stuck on a mental level. According to Gendlin , this kind
of dead end appears quite often in talk therapy and psychoanalysis.
An example would be attempting to ease the discomfort of stomach
cramps by discussing why we get them . The discussion may be very
interesting, but it usually does nothing to relax the cramps. Our
vocabulary and logic may make perfect sense, but the intellectual
understanding does nothing to change our experience. Such discus
sions lead nowhere because they do not bridge the gap between the
mind and the body. The mental insights are not grounded in an
embodied, experiential process thatgoes to the level of the autonom
ic nervous system . There is no marriage between yin and yang, so
nothing new can come to life.
Bodyworkers such asmassage therapists, physical therapists and

INTRODUCTION 17
acupuncturists commonly encounter another kind of dead end. Here
the process bogs down on the body side ofthe bodymind continu
um . Stress-related shoulder tension, for example, might improve
after a session but returns the next day when the person goes to
work . In this case, the best,most relaxing physical treatment goes
nowhere . The patient could be treated every day, but the symptom
would return because the therapy does not bridge the gap between
the body and the mind. The physical experience is not lifted to the
level of conscious insight and imaginative vision that could change
the way this person is relating to the world . .
The split between body andmind is the cause of both dead ends.
Yang and yin have separated. Yang qi — the ephemeral, formless, ini
tiating, spirit-polarized, vital energies ofbreath, consciousness,mind
and imagination - does notmix with yin qi — the substantiated , for
mal, manifesting, matter-polarized energies of flesh, embodied
awareness, body and instinct. From a Taoist alchemical perspective,
the body/mind split is a pathological state because there is blockage
when the qicannot transform freely from yin form to yang formless
ness , from yang formlessness to yin form . An excess accumulates on
one side, bringing deficiency and exhaustion on the other.When yin
and yang separate, we head away from movement toward impasse,
away from life toward death . Unless there is a mingling of yin and
yang, life processes are arrested and there can be no transformation .
Traditional Chinese medicine regards these splits and blockages

when there is a lack of communication between the yin and yang

aspects of an organism and the free -flowing transformations of qi
are impeded. This is expressed in the Chinese medical principle that
states:

tong zhi butong/ butong zhi tong

If there is pain , there is no free flow .
If there is no free flow , there is pain .

18 FIVE SPIRITS
ALCHEMICAL ACUPUNCTURE : BRIDGING THE GAP

By re- enlivening acupuncture and Chinese medicine with the

ancient alchemical consciousness at its heart and integrating it with
the insights of depth psychology and modern understanding of the
nervous system , I have found that I am able to help my patients
bridge the gap that modern Western consciousness has placed
between body and mind. I call this integrated way of practicing
acupuncture Alchemical Acupuncture because its principles are
based on Taoist alchemical ideas. The process is also alchemical
because it reunites yang and yin , spirit and matter, mind and body
and reorganizes these split parts to form a new , more complex and
efficient whole . By illuminating the somatic experience initiated by
the insertion of the acupuncture needle with the light of the imagi
nation and the insights ofthe conscious mind, something new comes
to life in the treatment room .
The goal of this method of treatment is to restore communica
tion between mind and body and thus to bring a person closer to the
experience of his or her own wholeness and connection to Tao .
Treatment is a way to bring movement and consciousness
sness to dead

ened, unconscious parts of our being buried in the matrix of the

physical body. It is also a way to call back parts of our being that

ence. We restore communication by fostering an “ alchemical” or

transformational relationship between the mind, the imagination
and the vital functions of the body. Our tools include needles, moxa
and touch as well as conscious awareness and imagination.
In order to communicate with the body, the mind must learn to
understand its language. The body speaksthrough sensations, symp
toms, longings, symbols, poetic images and dreams. As opposed to
mental cognition , which is analytic and mediated by thought, cogni
tion at the body level is synthetic and unmediated. While the con
scious mind can only process one thought at a time, the body takes

INTRODUCTION 19
in hundreds of pieces of information at once and organizes them
into patterns below the level of conscious awareness.
Chinese medicine can be a great help to Westerners working
with psychosomatic distress because its synthetic nature- looking
for connections and relationships instead of causes and effects — is
compatible with somatic awareness.Healing happens at the sensory
level, directly on the body. Symbols, patterns and poetry play a large
role in its theoretical organization. By incorporating Chinese medi
cine with modern tools of somatic psychology, we can enhance the
depth and potency of treatment.
If we are willing to move beyond the limitations of linear logic
and integrate the ancient principles of acupuncture into our current
way of looking at the world , we can take the practice of acupunc
ture to a new level and be able not only to heal acute physical pain
and chronic internal diseases but also to address symptoms arising
from the ephemeral myth -making faculties of the psyche, the invisi
ble light of the spirit and the primal, non -rational, instinctual forces
of the body. We will be able to tap acupuncture's greatest potential:
its use as a tool for transformation , a permanent change in the qual
ity, complexity, and creativity of our being, life and consciousness.
I have found Alchemical Acupuncture particularly well suited to
my Western patients. It allows me to guide people beyond the think
ingmind and through various levels of the psyche without abandon
ing the organizing capacities of the ego. The wisdom of the body is
brought to the level of awareness in the form of conscious insight,
and it becomes possible to heal challenging, multifaceted symptoms
that cannot be sharply defined as physical or psychological. It is only
through this descent into the fertile, chaotic waters of the deep
unconscious that permanent changes at the level of behavior, identi
ty and vision can occur.
This way of practicing acupuncture is not for every patient or every
acupuncture practitioner. It is difficult. It challenges our accepted ideas
about reality and does notoffer any quick fixes. I do believe, however,

20 FIVE SPIRITS
that it is the way we can fully realize the healing potentialof acupunc
ture and Chinese medicine, especially its ability to heal painful splits
in the modern human psyche, such as the splits between spirit and
matter, mind and body, and individual identity and the cosmos.
Many ofthe principles and tools of Alchemical Acupuncture can
be used not only by trained acupuncturists but by all who are will
ing to tune in to their own body, their qi, and the natural world .
These are tools that have been used by healers for thousands of
years. Today these alchemicaltools can help us to heal ourselves and
each other,to problem -solve, to move through seemingly impossible
impasses and to transform our lives. In this kind of acupuncture, it
is not only the needle that facilitates the healing process.Meditation ,
visualization , breathing, touch and psychological insight - in fact,
anything that stirs the life force — can be used as a tool of healing.

ALCHEMICAL ACUPUNCTURE

Is a system of psychological and psychosomatic healing organized around the

Five Spirits of traditional Chinese medicine, the Taoist alchemicalmap of the
human psyche
Follows the Tao of each patient individually, avoids expectations, views chaos
and surprise as openings through which new possibilities emerge
Combines traditional Chinese medicine, Taoist alchemical principles and
insights drawn with modern Western depth psychology and somatic psy
chotherapy
Is especially effective for the psychosomatic and psychospiritual problems of
modern Western patients
Does not fix something broken or find something lost but supports transforma
tion, the constellation of a completely new integrity made up of the disintegrat
ed fragments of the old

INTRODUCTION 21
 Leaves nothing out, treasures irritating symptoms, contradictory signs, chronic
pains, obsessions and compulsions as the raw material of transformational
processes, i.e ., the trash that is really the treasure
Is based on mythicalratherthan rational logic
Uses the tools of traditional Chinese medicine as well as active imagination ,
meditation , visualization and archetypal amplification to move qi and support
transformational processes
Is a creative process in which both practitioner and patient are actively
engaged -healing is more like a work of art than a work ofnature or science
Uses skillfulmeans, follows the flow of the life force using the Five Elements and
Five Spirits of Chinese medicine as guides

THE FIVE SPIRITS

The Five Spirits are the finest, most ephemeral aspect of qi. An
understanding of the Five Spirits is thekey that opens the doorway
to the mystery of Taoist psychospiritual alchemy and the art of
Alchemical Acupuncture. At the grossest level, the Five Spirits can
be understood as a symbolic description of the human nervous sys
tem , the frontal lobe, the spinal column, the peripheral nerves and
theautonomic nervous system , with its sympathetic and parasympa
thetic expressions. At a subtler level, the spirits can be conceptual
ized as divine animating and vitalizing forces, the Taoist version of
the Western soulor psyche.
As a precise and efficient technology for psychospiritual devel
opment, the Five Spirits can be understood as the Taoist version of
the chakra system of Vedic India . Like the chakras, thespirits func
tion to balance the yang and yin aspects of our being. Like the
Indian chakra system , the Taoist concept of the Five Spirits is
based on the recognition of the inherent divinity of both feminine

FIVE SPIRITS
and masculine, earth and heaven . Just as each chakra relates to a
particular level of consciousness, each spirit relates to a particular
aspect ofhuman awareness, a particular vibration or frequency of
psychic energy. Like the chakras, the spirits exist in the subtle body
or breath body, an invisible yet vital structure that forms a kind of
pneumatic link between the realms of spirit and matter. Like the
chakras, the spirits relate to the vertical axis of the human body,
the spinal column, and the endocrine, nervous and functional
organ systemsthat constellate around the center pole of the spine.
However, unlike the chakras, which are visualized as abstract
wheels of swirling energy fields, the Five Spirits are thought of as
soulful psychic entities, each with its own nature, preferences, ten
dencies, needs, organic magnetism , emotional resonance and psy
chospiritual function .
Many modern acupuncturists regard the Five Spirits as a
quaint but obsolete superstition; hence the wisdom contained in
this theory has been largely ignored by modern acupuncture both
in China and the West. However, through the investigation of
Chinese characters and the reading of alchemical texts,we discov
er that the theory ofthe Five Spirits is much more than an intrigu
ing story or beautiful fantasy; it is the core of an ancient spiritual
psychology. By taking advantage of the discoveries of Western
archetypal psychology, we can decipher the ancient symbols and
their obscure references and reorganize them in a way that has
proven to be clinically invaluable in treating psychosomatic, emo
tional and psychospiritual distress.
As we delve into this system , our modern Western ideas about
the nature ofspirit and consciousness are called into question . From
a Taoist perspective we see that spirit exists not only in the distant
heights of heaven but also as an ever-present phenomenon that illu
minates the stars and penetrates to the darkest depths of matter.
Similarly, consciousness is transformed from an abstraction into real

INTRODUCTION 23
and tangible light, an illuminating spark of spirit that rests in our
hearts and guides us through our lives.
This vision of the Five Spirits allows us to view the psyche as a
unity. The line between body, mind and spirit blurs, and psyche
emerges not as a noun but as a verb , a process, an ongoing dance of
transformation . From this perspective, we see that conscious and
unconscious processes emerge from an organic , visceralmatrix ani
mated by the Five Spirits — by the energies of the divine.
The most important stories of ancient civilizations contain
encoded information about priestcraft, astrology and social cus
tom as well as information about psychological, astronomical,
agricultural, temporal and geological occurrences.13 The Five
Spirits present an encoded description of ancient Taoist healers '
observations of psychic and neurological phenomena in the human man

organism . The spirits illuminate the aspect of our being that in ear
lier times was referred to as the soul. This is the aspect of our being
that allows us to transformn our
7S u O lives from the monotony of day
to -day survival into an intentional creation , a psychospiritual
event.
The Five Spirits — the shen , hun, po, yi, and zhi — are the resi
dent deities of the Taoist psyche or subtle breath body. Together
they form a complex pneumatic system that both lifts and stabi
lizes the psychic and vital processes of the human organism . The
Five Spirits give us a vocabulary to speak aboutthe behavior and
function of psychic phenomena that exist at the far edges of
Western conscious awareness — fluid , ungraspable animating psy
chic energies such as inspiration , insight, imagination, mood, per
ceptions, intention, instinct and will. This vocabulary allows us to
intentionally work with these subtle yet potent psychic energies in
a precise and effective manner. Later in this book , the Five Spirits
will be introduced in detail and we will look at ways these soul
entities can be used to support integrated healing of the body,
mind and spirit.

4 FIVE SPIRITS
What Is WITHIN

the linear logic of Confucianism and modern scientific thought,

acupuncture's seminal theories and practices — especially those per
ma
taining to psychological healing and psychospiritual transforma
tion - arise from mythical consciousness. In order for us, as modern
Westerners, to come to an authentic understanding of these ancient
theories and to use them most efficiently, wemust move beyond the
limitations of linear logic and directed thought and rediscover the
mythical world within us.
From the point of view ofmodern linear logic, it is impossible
for human beings of the present time to ever really know how the
ancient Chinese experienced the world around them . Our modern
intellect cannot begin to grasp the atmosphere and wisdom of this
distant era. Yet, when we open ourselves to aspects of awareness
that are often ignored by rational Western consciousness, we enter a
dimension of embodied emotional awareness that transcends lin
guistic, cultural and historical contexts. This level of awareness lives
in us alongside the logic of our modern mind. It lives in our dreams,
bodies, instincts, symbols, archetypes, mythologies and fantasies as
well as in many of our most irritating, peculiar, chronic somatic and
psychological symptoms. And it is this level of knowing that leads
us not only to the mysteries of acupuncture and Chinese medicine
but back to our own bodies and our own souls.
In this book , I am not proposing a regressive return to earlier
ways of being and organizing the world . I do not believe that this
kind of sentimental turning backward will help us healthe complex
psychological and psychosomatic problems that afflict us today.
Rather, I am suggesting a conscious illumination of the past, a turn
ing backward that is simultaneously a moving forward to the future .
Earlier forms of consciousness remain active even if we are not con
sciously aware of them . By shining the light of our awareness onto

INTRODUCTION 25
 these “ deeper” levels, we can intentionally make use of the insights
and capabilities that are waiting there in a dormant state.

An Awareness of Tao
In my practice, I try to remain open to all possibilities. Body, mind,
soul or spirit? On what level does a patient's problem need to be
addressed? Is a pain in the shoulder due to a repetitive sports injury
or a chronic muscle tightness that shields a wounded heart? Is elbow
pain simply elbow pain or is it a symbolic message from the body that
is calling out to be interpreted ? Although it sometimes takes time to
know which way to go, I trust the qi to lead mein the right direction.
In the background of every treatment, I hold an awareness of
Tao , that sacred presence that cannot be spoken or rationally under
stood . I try to remember that on the other side of the needle is the
breathing of the infinite . Acupuncture is, at its Taoist core , a trans
formational form of healing. From its origins in the shamanic ritu
als of aboriginal Chinese tribes along the Yellow River, acupunc
ture's primary function was the realigning of the cosmos. Chinese
medicine's original concern was facilitating the unfolding of the Tao
in our lives here on earth . Unfortunately, it has lost much of its
power in thenecessary but limited service of pain relief for a slew of
modern ailments. Yet these very symptoms are actually the expres
sion of the deep distress ofthemodern Western soul and are indica
tive of how far we have strayed from our alignment with the Tao,
our connection to the wisdom of nature and our own bodies.
It is not easy to allow ourselves to be touched and changed by
the world of Chinese medicine. It takes time and patience aswell as
a willingness to be temporarily disoriented and confused. Chinese
medicine, when practiced from an alchemical orientation , dares us
to explore maligned and forgotten parts of ourselves in order to
rediscover our own wholeness. It dares us to let go of old , outmod
ed ways of being and to open to new , more authentic possibilities .
This kind of healing takes courage, insight, trust, sweat and tears.

26 FIVE SPIRITS
But only in this way can we fully benefit from the wisdom of the
ancient Chinese. And only in this way can we discover the doorway
to a lost part of our own selves, a part that I believe is vital to our
personal and collective healing as well as to the future of our planet.
During the thousands of years of Chinese medicine's evolution ,
language, symbols, visions, dreams and intuitions have combined
with unrelenting empirical observations of nature to form a healing
system that has the unity and perfection of poetic genius. This
ancient, intricately woven tapestry of healing may at first seem
impossible for the modern Western mind to penetrate. Yet in the fol
lowing pages we will discover a path to the heart of traditional
Chinese medicine, a path that leads us back to a distant past and
at the same time guides us forward to the future. By pulling gently
yet persistently on the thread of our own experience, by follow
ing the thread of our own insights and understanding,we
discover an opening,no bigger than the point of a nee
dle , through which we can enter the vast majesty of
the world of Tao — the world of Chinese medicine that
lies not only in the ancient past but here and now, in
the world outside as well as within us.

This book is written for professional acupuncturists, shiatsu and acupres

sure practitioners, counselors and psychotherapists, as well as lay readers
interested in healing themselves, their friends, and their families. Clinical
cases and suggestions, including specific points and strategies, are scat
tered throughout the text of the book. At the end of each chapter in Part
Il is a related case study and a description of points and treatment strate
gies for each of the Spirits.
In this book , I show how the mythical language, concepts, theories,
and practices of acupuncture can be integrated into our current way of
looking at the world to create a new kind of healing process.

INTRODUCTION 27
 In PartI,we "Explore the Territory." Here the reader is introduced to themain
theories of Taoist psychospiritualalchemy and the concepts that form thephilo
sophical ground of Chinese medicine: the heartmind , wuwei, alchemy, lead,
gold and transformation , entropy and negetropy, the Five Elements and the
Five Spirits.
In Part II,we" Descend the Mountain" aswe follow the path of the Five Spirits
from heaven to earth and back again . In Part II, we explore each of the Five
Spirits in depth as the reader is guided on a journey through the various levels
of the psyche and nervous system . Beginning atthe level ofthe shen spirit, the
yang," sunlit” regions of the mind, we descend to the deepestrealms ofthe zhi
spirit, the watery, yin instinctual knowing of embodied life .
In Part III, we enter the timeless, spaceless mystery of " Transformation" and
then "Return " with new vision and new possibilities.Here ,the huntun -the whirl
wind of chaos- is introduced as a tool of healing and transformation, and the
Mysterious Feminine- the visible face of Tao - is revealed. Then lead - the para
doxical yet crucial energy of the ego's resistance to the chaos of transforma
tion - is explored . And finally we encounter the Golden Flower, the concretized
lightthat is the key to hua, Taoist alchemy and psychospiritual transformation.

28 FIVE SPIRITS
 Part I:

Exploring the Territory

 PR

Introduction to Part I

First take Heaven and Earth for the cauldron,

then make a ball of yin and yang and cook it up.
- ALCHEMICAL Text '

n order to gain the know -how to effectively use alchemical

healing methods and tools presented in this book , one must
first be familiar with the culture of Taoist alchemy and the
vocabulary of Chinese medicine. So, in Part Iwe begin by looking at
the central principles of Taoist psychospiritual alchemy and the
alchemical aspects of traditional Chinese medicine. The chapters in
Part I include:

an overview of general philosophical concepts

• an introduction to the principles of Taoist psychology and
Chinese medical theory
a practical guide to methods and techniques
an in -depth case study that demonstrates how the theories and
tools can be used effectively in healing
an analysis of key Chinese characters and detailed explanations
ofhow to turn abstract concepts into effective clinical strategies
 The ancient Chinese placed great emphasis on the symbolic
function of numbers. We follow their lead as we progress through
the five chapters thatmake up the first part of the book – beginning
at zero , the place of origin . Chapter One addresses the concept of
the empty center, the place where Taoist alchemy begins and ends.
Several key ideas that relate to this core concept are introduced ,
including the heartmind, wuwei, the empty center and themiracu
lous pivot. We explore how the idea of emptiness informs the theo
ry and practice of Chinese medicine and how this idea can transform
our Western ideas about the psychology of the self.
Alchemy is the subject of Chapter Two, “Lead Into Gold .” The
central concern of alchemy is how Tao , the unbroken unity of the
divine, polarizes into yin and yang, two opposites that reunite to cre
) CIe

ate a child or new possibility. In this chapter, we look at the ancient

art and science of alchemy, examining the points that distinguish
alchemical consciousness from modern scientific thought and
exploring why and when an alchemical attitude may facilitate heal
ing more effectively than scientific logic
TO & ic .
.

In Chapter Three , “ The Axle and the Wheel,” we explore how

qi — the alchemical third - unfolds into the " ten thousand things,”
the multitude of forms and energies that make up the living world .
We discuss wuxing, which are the Five Elements— the yin , sustain
ing and structured aspect of qi. We also discuss wushen , the Five
Spirits — the yang, ephemeral,motive aspect of qi — and examine the
relationship between these two systems and their clinical usefulness
in working with emotional and psychosomatic issues.
For Taoists, the number four is the number of the earth . It rep
resents the way that the divine extends outward horizontally to cre
ate the four directions— the compass rose of life on earth . So, in
Chapter Four, “ Tao Lost and Rediscovered,” we look at how the
unknowable Tao extends itself into an individual healing process .
This chapter presents a case study that demonstrates how the previ
ously introduced concepts can be successfully integrated into actual

32 FIVE SPIRITS
treatment and how Chinese medicine can support a person in redis
covering his or her Way.
Five is the child of one. It is the place where the four directions
cross to form a new center point. For Taoists, Kunlun Mountain is
the mythical center pole of the cosmos. It is a symbolic expression
of the spinal column that is the vertical center pole of a human being
and the core of the human nervous system . In Chapter Five, “ The
Mountain ,” we begin the inner alchemical journey as we descend
Kunlun Mountain from heaven to the underworld . The Five Spirits
are the resident deities of this inner mountain , and , like the nature
deities that preside over the woods, winds and waters of the natural
world , these spirits preside over the psychic energies that animate
the bodymind .

INTRODUCTION TO PART I 33
Chapter One

The Empty Center

Wu

he sage considered his situation . “ Who is this 'I' who is

wondering about the Way? This I is me,” he thought,
pointing to his nose. “ This me is my breath streaming
in and out through mynostrils.”
Lao Tzu picked up a cup of tea and looked down at his face. He
took a sip and swallowed. Hethought about wu — emptiness or non
existence. Picking up a brush , he painted some lines on a white
scroll. “ It is only the empty space,” he wrote, “ that makes the cup
useful. It is only the hole at the center that allowsthe wheel to spin .
It is only the doors and windows, the empty spaces in the walls that
make the room a place to live.”
He wrote :

Thus,when a thing has existence alone

it is mere dead -weight
Only when it has wu, does it have life !
Why Does Wu Matter ?
Wu, emptiness , is a question that can never be answered, a mystery
that can never be solved. Yet, just as spirit brings meaning and vital
can neve

ity to thematerialworld , wu brings coherence to Taoist philosophy

and effectiveness to Chinese medicine's most important treatment
strategies.
Wu is not simply an abstract theory or a neat philosophical con

Without wu, our earthly life is dead weight. Without wu, things
have no quality, usefulness or value. Without wu, the Way cannot
wander and Tao will not be found .
Wu as a philosophical idea translates seamlessly into wu as psy
Cr NU
chological insight. We discover wu at the core of the Taoist under
standing of self. It is the original nature of the heart, the organ
responsible for organizing and maintaining individual identity.
In practical terms, wu, the emptiness at the center, is a principle
that is used in acupuncture and Chinese herbalmedicine, especial
ly as it pertains to emotional and psychospiritual healing.
Emptiness and fullness are principles that have a direct impact on
diagnosis and treatment planning. Obstruction, stagnation and
accumulation cause emotional problems, and, as acupuncturist and
author Giovanni Maciocia reminds us, “ Obstruction of the Mind
causesmental confusion because the obstructing factor impairs the
Mind 's activity.” The treatment principle in obstruction of the
mind is to open themind's orifices, in other words to clear theway
for the life force and make a space so that spirit can move freely
into matter.
Even the acupuncture point is a kind of wu. The Chinese word
is xue, which refers to a cave, a hole or hollow space. So the
acupuncture point is viewed as a doorway, a nothingness, an open
ing in the material matrix of the body. The point's effectiveness lies
in its emptiness, the space it opens for the spinning pivot of the
acupuncture needle.

36 FIVE SPIRITS
A Look at the Chinese Character
The ancient Chinese character for wu is a picture of a dancing
shaman in fancy sleeves or tassels. The character gives us insight into
the word 's meaning.

Wu, emptiness (ancient) Wu, emptiness (modern )

The shaman played a central role in the life of the ancient

Chinese. Shamans had mysterious powers and were able to effect
changes beyond the capacities of ordinary human beings. Shamans
cured diseases, ended droughts,managed floods, controlled evil spir
its and invoked the gods. In their role as tribal leader, healer and
priest, shamans mediated between the everyday world and the spir
it world beyond. The shaman was the go-between , the free and easy
wanderer who roamed the Cloud Realmsbetween heaven and earth .
Through ritual chanting, incense burning, drumming and incanta
tions, shamans opened passageways between the human and divine
realms. Through their ritual practices,shamans penetrated the Great
Mystery, entered the ineffable and gained access to Tao.
Dancing was an importantpart of shamanic practice. It was the
Hidden Way, the secret path that led them from one world to the
next. The ritual dances of the shamans were based on complex com

THE EMPTY CENTER

binations of steps and long periods of rapid spinning. The dances
altered consciousness and induced states of ecstatic trance in which

space and traveled to the bright stars of the Milky Way and to the
dark labyrinths beneath the earth . During these journeys they con
tacted the spirits of above and below who guided their healing work
and gave them supernatural powers. Through dancing, the shaman
entered wu , the empty vortex, the whirlwind of the Tao .
In describing the nature of the wu shaman, Ge Hong, a third
century Taoist alchemist, wrote,

He is so high thatno one can reach him ,

so deep that no one can penetrate to his depth ;
he rides the fluid light,
he whips space in the six directions . . .
he emerges beyond height,
he penetrates below depths . . .
he sails to the point of the indefinite . . .
he absorbs the nine efflorescences at the edge of the clouds . . .
he goes here and there in the shadowy darkness . . .4

The meaning of the wu character is found in the center of the

shaman's spinning, a vortex that is the pathway between above and
below . It is wu, the empty center, that makes the dance useful. Ge
Hong described this vortex as “ so wide, it encompasses the eight
cardinal points . . . it surges up like a whirlwind and streaks away
like a comet.. . ." Like a funnel, this emptiness gathers the light of
the divine, which it sends as sparks of spirit into the world .
The spinning emptiness at the center of the dance creates a mag
netic field , a receptive yin hollow that draws the yang initiating spir
its down into the realm of matter. The spinning is the circulation
that continually infuses divine radiance into the world . According to
Taoist philosophy, the spirits are drawn irresistibly to wu — to the

38 FIVE SPIRITS
 whirling emptiness at the heart ofmatter. And once the spirits arrive
at the center,matter changes from dead weight into something that
has life, something that has purpose, something that evolves, some
thing that has Tao .
The concept of the empty center is at the core of Taoist philos
ophy. But it also informs the basic principles oftraditional Chinese
medicine and is a crucial part of the Taoist ideas about psychologi
cal healing and the self.

FIVE

The number five is related to the empty center. Five is the child of
one. It is the embodied reflection of divine unity. After Tao divides
into the opposites of earth and heaven , yin and yang, matter and spir
it, it further divides andmanifests as the four directions, the cardinal
points ofthe compass wheel. At the center of the four, at themeeting
point of space and time, here and now , is five. Five is the centered
four, the unknowable Tao made manifest as individual being.
According to sinologist and Jesuit priest Claude Larre, five repre
sents organization, the constellating of cosmic vitality into discreet
units of organic function. Five is the “ dimension where the permuta
tions of time and space have an action . . . the way in which the spir
its govern my life at the deepest level.” s In Number and Time, Marie
Louise von Franz says that five “ represents the alchemical idea of
the quinta essentia , the most refined , spiritually imaginable unity of
the four elements . It is either initially present in and extracted from
them or produced by the circulation of these elements among one
another." C . G . Jung also relates the number five to the unknowable
quincunx or quintessence, the ungraspable mystery of life . “ By
unfolding into four,” Jung wrote, “ the one, accentuated as the cen
ter, acquires distinct characteristics and can therefore be known.”
The Chinese word for " five” is also pronounced " wu .” Theword

THE EMPTY CENTER

sounds similar to the word for “ emptiness” ; however, the Chinese
character is different. On early ceremonial bronze vases, five is repre
sented by X , two crossed lines that symbolize the meeting point of
earth and heaven , yin and yang, the inhalation and exhalation of the
breath . Later, two parallel strokes were added above and below the
crossed lines to representheaven and earth, between which constellat
ed qi, the field of life. At the crossing point of two lines, at themid
point of the four directions, is five, the center point or “knot of life." 8

8 E
Wú, five (ancient) Wú, five (modern )

According to the ancient Chinese , all of life is a manifestation of

the number five : the Five Elements, the five yin viscera, the Five
Spirits. X , the cross point ofthe inhalation and exhalation ofheav
en and earth , marks the spot where life begins and ends. X marks
the spot:me, the empty center, the point where something and noth
ing meet to manifest as my particular life . X also represents the
entire field of life that forms at the interface of opposite polarities.
Much as modern science locates electromagnetic fields between
opposite polarities, the ancient Chinese located the field of life at the
crisscross point where the opposite breaths of yin and yang meet.
Five is the return to origin where one meets itself again . Five is

40 FIVE SPIRITS
 where the great mystery of Tao meets itself in the little mystery of
me, where Tao meets tao at the crossing point ofmy life, here and
now , this very place where my foot stands.

THE HEART

How can a person know Tao ? By the Heart.

How can the Heart know ? By emptiness, the pure attention that unifies
being and quietude.
The Heart is never without treasure, yet it is called empty. . . .
The Heart is alive and it possesses knowledge, it knows, and from know
ing makes distinctions. To make distinctions is to know all parts of
the whole at once.
– CHUANG Tzu'

The Chinese word for " heart” is xin . The Chinese word refers to
the organ Western medicine recognizes as the heart as well as what
is sometimes referred to as the heartmind, the central organizing
principle or processing unit of individual life . For the ancient
Chinese , xin was much more than a muscular blood pump. It was
the residence of the spirit, the center of psychological life and func
tion . In philosopher and sinologist Chad Hansen's words, “ We
understand the faculty of xin best as the faculty that guides the
body's behavior.” " Hansen compares xin to a black box , an empti
ness in which all the opposites of sensory life, the likes and dislikes ,
the thises and thats, are gathered , evaluated , and then reintegrated
reur

into a single appropriate and effective action .

In traditional Chinese medicine and ancient Taoist thought, the
heart is likened to the ruler of a kingdom . Like an emperor, the heart
is the organizing principle of a person 's being, the regulating princi
ple of the body and themind. It is found at the crossing point of the
upper and lower body, at the X point of the arms and the legs. The

THE EMPTY CENTER 41

ancient Chinese character for the heart is a primitive rendering of
the actual organ ; it shows the hollow vessel of the organ itself as well
as themain arteries leading to and away from it.

In addition to being a rudimentary picture of the heart, the

TE

graphic can be viewed as a picture of an empty bowl that is open

at the top. The emptiness at the center of the heart makes it use
ful. This emptiness creates a space for the shen — the fiery sparks of
spirit that, according to Taoist mythology, come to us at the
moment of conception, directly from the stars. This fiery cosmic
light illuminates our capacity for consciousness and self
awareness. It is the spark that ignites all other aspects of personal
awareness, represented by the spirits of the hun, yi, po and zhi.
Look at the small brush stroke at the center of the heart as repre
senting the shen , the tiny spark of divine fire that resides in the
heart space and radiates out into the world as the light of individ
ual awareness and identity.
Taoist psychology places special emphasis on the heart, whose
rhythmsare closely related to a human being’s mental and emotion
al life. Classical Chinese medical texts say that the heart is the resi

42 FIVE SPIRITS
 dence of the mind. Even today, the character xin , heart, is used to
refer to the mind. This does not mean that the ancient Chinese were
unaware of the brain but that they did not associate the faculties of
the mind - awareness, perception, feeling, imagination, thought,
intention , sensation , desire and will— with that particular organ .

THE SELF: East MEETS WEST

Most classical Western philosophies and religions begin with the
premise that at the center of being, there is something rather than
nothing." According to the Western view , at the center of a person ,
there is some unique structure or principle that endures throughout
life and possibly even after death . Atmycore, there is a self that is sep
arate from other selves as well as from the material world aroundme
(includingmy own body). It is likewise separate from the divine world
that lies beyond the world I know with my ordinary senses. The edges
of the self are defined by the boundary of the physical skin , and its
scope is limited by the constraints of time, space and cultural context.
Taoist philosophy, on the other hand, is grounded in the concept
ofwu, the unknowable emptiness at the center of being. The Taoist
alchemists, who were the original psychologists of traditional
Chinese medicine, had no conception of a self as an enduring,
unchanging entity at the center of a human being. For them , the
individual self — if it existed at all — was not limited and defined by
the boundary of the skin but rather existed in a continuum with the
cosmos. Like other cosmological phenomena, the self was seen as
the meeting point of external and internal conditions, a fleeting
event, a moment in time. Like a drop ofdew , a snowflake or a morn
ing breeze, the self was ungraspable, a momentary manifestation of
the continually changing interplay of cosmic forces and circum
stances. The boundary between “me” and the world around me was
barely recognized . From a Taoist perspective, “ I” am the cosmos in

THE EMPTY CENTER 43

miniature . There is no distinct line between me and the visible natu
ral world or the invisible world of the divine.
The Chinese word that comes closest to our word self is zi. The
character is a picture of a nose. In China, one points to one's nose
to indicate “me,” “myself.” The nose is a passageway through
which the breath travels in order to mingle with the blood and ani
mate the body, and then returns on its way back to the ether. Zi, the
self, is a conduit, a breathing space, an empty center where outer
and inner meet face to face, where something and nothingmingle to
create my life.
From the perspective of Taoist psychology, there is no self at the
center ofme, nothing that is graspable or nameable or permanent.
Rather, there is a process of ongoing transformation, a whirlwind of
qi that spins from themost yin , material vibrations ofmy existence
the bones, organs,muscles and blood — to themost yang vibrations
the visions, desires and inspirations of the mind and the spirit. At the
far limits of this whirlwind, the vortex extends from my being out
wards to the ineffable and infinite , to the whirling chaotic unity that
is the origin and goal of my life, where self and no -self, being and
non-beingmingle in the endless cosmic dance of Tao.
From this perspective , nothingness is not an abstraction . It is not
far away and beyond being. Rather, nothingness informs and
breathes life into being. Although it cannot be known by the con
scious mind, under special circumstances wu may be experienced
directly. Through the heightened awareness produced by meditation ,
ritual, shamanic dance and the esoteric practices of inner alchemy,
as well as the transcendent states of consciousness that are some
times entered during times ofillness and overwhelming suffering, the
boundaries of the identity dissolve and self meets no -self, being
meets non -being.
From a Taoist perspective, it is only through this encounter with
wu, the emptiness at the center, that human beings come to know
their own true nature. As something and nothing collide in the direct

4 FIVE SPIRITS
encounter with wu, we are returned to the ever -present mystery of
our original wholeness , to the tiny but perfect reflection of the Tao
that lies within us — the unified chaos where opposites unite and
polarities mingle , the vortex that whirls like the shaman 's dance at
the center of our lives.
Closer to the Taoist vision of the unknowable mystery at the
center of being than many other traditional Western approaches
but also , in some ways, essentially different— is the psychological
perspective of C . G . Jung. In 1928, Richard Wilhelm sent Jung the
translation of a Taoist alchemical text, The Secret of the Golden
Flower.' In jin hua — the golden flower - Jung recognized a parallel
to the circular mandala drawings of blossoming flowers painted by
his patients . For Jung, the golden flower — like the flower that
unfurls from the seed point at the center of the mandala circle
came to symbolize themystery at the center of being. Jung referred
to this mystery at the center as the self.
As Jung delved into the writings of the Taoist alchemists as well
as the esoteric writings and mythologies of other ancient wisdom
traditions, he recognized relationships between the images and sym
bols of the texts and the contents of his modern patients' uncon
scious. Although his patients had no previousknowledge of Chinese
mythology, Taoist philosophy or alchemy, there appeared to be an
overlap between their unconscious fantasies and dream images and
the visions and symbols expressed in the ancient texts. In addition,
Jung discovered that the process of psychospiritual development
outlined in The Golden Flower closely paralleled processes of psy
chic development followed by patients in his practice . This led him
to infer that these images, symbols and psychic growth patterns
transcended time, geographical locale and culture, that they must be
an innate part of the human psyche. He concluded that human
beings, through their long process of evolution , had developed cer
tain basic ways of mentally organizing and grasping the phenome
nal world that were somehow “ hard-wired ” into the brain and nerv

THE EMPTY CENTER 45

ous system . He referred to these organizing patterns as archetypes
and believed that they were the psychic equivalent of the innate
instinctual impulses that arise from our physical being. He believed
that the archetypes, like the instinctual behavior of animals, were
universal and highly resistant to change. In his Commentary to The
Secret of the Golden Flower, he wrote,

. . . just as the human body shows a common anatomy over and

above all racial differences, so too, does the psyche possess a com
mon substratum . I have called the latter the collective unconscious.
As a common human heritage it transcends all differences of culture
and consciousness . ..13

As Jung continued his exploration ofthe collective unconscious,

his view of the self expanded beyond the skin boundary and the con
fines of personal identity.He began to view the self as a mystery that
transcended time, space, individual identity and the limitations of
culture and history.
In several significant ways, Jung's view of the self parallels the

Tao — as a divine wholeness that transcends ordinary human experi

ence, a wholeness that could never be known with ordinary con
sciousness or spoken of using ordinary language. Like Tao, the self
exists as the ever- present ground of being. Even when we are com
pletely unaware of its presence, this vast mystery pervades every
aspect of our lives.
Taoists spoke of a connection between the great cosmic Tao,
which lies far beyond human experience, and tao, the tiny but per
fect reflection that lies within each individual being. Similarly, Jung
recognized a uniquely personal self that incarnates in an individual
through a process of inner work . This small self within reflects in
miniature the wholeness of the great self, which Jung sometimes
referred to as the Self. Just as Taoists looked to the tao within as the

46 FIVE SPIRITS
“ Way,” the path that leads a person back to her own true nature ,
Jung looked to the incarnate self as a mysterious organizing princi
ple , a speck of crystallized spirit or embodied divinity at the center
of being, that could bring integrity, meaning and purpose to the
seemingly random experiences of life .
Like the small tao within , the inner self exists as an ever-present
potentiality in every human being. The seed of the self is planted
within us at the moment of birth , and the infant lives in a state of
unconscious connection to this divine wholeness. But as conscious
ness develops in the growing child , the connection to the self is
eclipsed by the power of the developing ego and individual will.
According to both the Taoist and the Jungian perspective,the recov
ery of connection to our original innerwholeness is the ultimate goal
of every human life.
Yet for Jung, anything beyond the consciously conceivable
remained beyond human experience . It was something “ about
which nothing can be determined .” 14 He did not deny that phe
nomena existed that were beyond the scope of the consciousmind,
but as a scientist, he was determined to refrain from speculation
and to speak only aboutwhat he had directly observed or experi
enced. So, unlike the Taoists, who contended that the wholeness of
Tao could be experienced by human beings through the relinquish
ing of individual consciousness to wu through an encounter
between being and non -being, self and no -self, Jung believed that
the wholeness of the self could only be approached through a con
scious process, a gradual deepening and broadening of ego aware
ness. For Jung, this broadening of ego awareness occurred through
the assimilation of the contents of the collective and personal
unconscious into consciousness.
Through his work with patients and his explorations ofhis own
psyche, Jung cameto believe thatmodern Westerners (unlike people
of ancient Eastern traditions, who were less invested in their own
individual identities ) needed to approach the experience of inner

THE EMPTY CENTER 47

wholeness through the conscious integration of unconscious con
tents, especially the rejected parts of their own nature. Jung believed
that the contents of the collective unconscious of humanity could be
approached and known by the ego through an exploration of dream
images, symbols, active imagination and projected fantasy. As the
ego expands its range through the assimilation of our desires,
instinctual drives, and especially the shadowy, hidden parts of our
personality that are at odds with civilized collective values,we come
closer to a state of inner wholeness and the Self is gradually incar
nated as self. Through this process, a felt sense of inner richness,
integrity and multidimensionality emerges in the psyche. The Self is
no longer experienced as something outside and beyond human
life, but rather is incarnated in the psyche as a stable inner center,
a spacious container for the conscious ego. The ultimate goal of
this integration process is a shift in emphasis from the one-sided,
limited viewpoint of the ego to the expansive , multifaceted totali
ty of the self.
Jung referred to the encounter between the conscious ego and
the archetypal images of the collective unconscious as “ conscious
life.” 15 For him , this conscious life, making the unconscious con
scious, was the ultimate goal of psychological development and the
closest a human being could cometo wholeness. Hereferred to this
process as individuation and believed that it began atmid -life when
the ego had reached the limits of its own potency and the individual
made a conscious decision to follow the “ backward -flowing path ,” 16
turning away from the endless distractions and desires of the outer
world toward the inner realms of the psyche.
While Jung's view of the self overlaps in important ways with
the Taoist view , the ultimate goal of Jungian archetypal psychology
differs from that of Taoist psychology . The process of individuation
that Jung held as the ultimate goal of human development was an
earth -bound, psychic experience. It was an experience that could be
talked about and known. Consciousness was not obliterated in the

48 FIVE SPIRITS
swirling vortex of nothingness but rather, carefully cultivated and
protected as a hard -won treasure. The expansion of consciousness
and the strengthening of relationship between the conscious ego and
the self was a clearly stated goal of the work .
The Taoist process of enlightenment, on the other hand, regard
ed consciousness as a useful but expendable tool that could be dis
carded once the inner alchemical process was underway. For the
Taoist, consciousness was the spark that ignited the engine of inner
work but was not regarded as the illumination itself. The adept's
task was to sacrifice the spark to a much greater light as he was lift
ed out of time and space, off the three-dimensional plane of the
earth toward a direct encounter with the divine.
According to Jung, the self incarnates at the center of a human
annate

being through the integration of the shadow parts of the personali

ty and the archetypal energies from the unconscious into conscious
ness. The Taoists, on the other hand, begin the process by emptying
the center so that something much greater than individual con
sciousness can come to life in the void . Jung's process of individua
tion and conscious life opens a doorway to the transpersonal — to
realms of experience that extend horizontally beyond the limits of
individual identity. Taoists worked to open a vertical conduit that led
the adept directly to the absolute — to the realms of the transcendent.
Ken Wilber defines the transpersonal as a realm of experiences
that takes us beyond individual identity. In his book No Boundary,
he writes, “ in transpersonal experiences, the person's identity does
not quite expand to the Whole, but it does expand or at least extend
beyond the skin boundary of the organism .” 17 Transpersonal experi
ences extend the range of the psyche so that the sense of self grows
horizontally in emotional scope, psychological depth and wisdom .
But, as. Wilber states, transpersonal experience does not bring us
into direct contact with the Whole, the divine unity at the core of
being. For this, wemust turn to transcendent states, experiences that
allow us to extend the self along the vertical axis of spirit, to climb

THE EMPTY CENTER 49

the spinning ladder of light that leads us away from our selves , that
leads us to wu, to the realms of the dancing Taoist shamans.
At the present time on our planet, as the cultures of East and
West collide, as the Western tradition of rational thought and the
Eastern tradition of mystical experience mingle, it may be that the
way back to our own center, to our own experience of inner whole
ness, willbe found through the integration ofthese two viewpoints.
In order to accomplish this integration , we must create healing
modalities and practices that allow us to expand our experience of
the self beyond our current notions of spatial and temporal reality.
Wemust develop horizontally along Jung's transpersonal line and
vertically along the Taoist line of transcendent experience. Wemust
reconsider our notions of inner and outer, spiritual and material,
vertical and horizontal, personal, transpersonal and transcendent as
we develop a new , more integrated kind of embodied spiritual
awareness.
For us, it may notbe not enough to directly encounter the divine
through the relinquishing of identity in the experience of wu.
Perhaps we must find a way to enter into the encounter while
remaining conscious of our somethingness, of our own individual
identity. In other words, for human beings at the current time, the
return to wholeness may require that we come into conscious rela
tionship with the self, to the spark of divinity that illuminates the
entire spectrum of our being — from the brightest peaks of the mind
to the darkest labyrinths of the body. This is the hidden potential of
the newly emerging embodied energetic systems of healing.
Although acupuncture — when practiced from an alchemical per
spective — is only one ofmany such systems, it is one that has stood
the test of time and proved effective for human beings all over the
world . As we explore the world of Chinese medicine through the
lens of archetypal psychology and Taoist alchemy, we discover a way
to not only deepen the practice of healing but also reinvent our
notion of the self.

50 FIVE SPIRITS
Ancient Understandings and Recent Trends:
The Return to Origin
In ancient times, every individual Chinese person saw himself as a
miniature reflection of the cosmos. In Asian art historian Stephen
Little 's words, for them “ the structure of the human body mirrors
the universal order inherent in the Tao. This system of divine corre
spondence between human microcosm and celestialmacrocosm is a
fundamental and continuous element in the tradition of religious
Taoism .” 18 The organizing principle of this cosmos, Tao ,was reflect
ed in the rhythms and movements of the natural world and the
unfolding destiny of each individual human life. Despite the seem
ingly random effects of chance and fate, life had an integrity and
harmony that sprang directly from Tao. A human being 's essential
task was to know his or her place in the cosmos and to cultivate a
life that was an expression of the effortless elegance and essential
wisdom of the natural world . From the perspective of the ancient
Chinese , all disease was caused by a loss of Tao . The central concern
of traditional Chinese medicine was the restoration and mainte
nance of Tao and the ongoing cultivation of a harmonious relation
ship between human beings and the naturalworld .
Today,the unities once possessed by human beings — the unity of
life and nature, mind and body, action and instinct - are shattered
beyond repair. The health and psychological well-being that the
ancient Chinese derived from their trust in nature and the integrity
of the cosmos are not available to us. In modern American culture,
we do not have the grace of confidence in the wisdom ofnature and
the integrity of the cosmos. We live in a world that has fragmented
into a dot matrix of TV images and syncopated sound bites. Our
minds, emotions and bodies are divided; our heads, hearts and feet
move in different directions. We have lost touch with theMysterious
Feminine, the receptive yin wisdom of the earth and the body that
supports and nourishes the arising of life.
In his Commentary on The Secret of the Golden Flower, Jung

THE EMPTY CENTER SI

began to explore how ancient Taoist and alchemical concepts could

tion, the splits between conscious and unconscious,mind and body,

individual will and destiny,matter and spirit,mundane and divine,
self and cosmos. He believed that this fragmentation, which had
served an important purpose as part of the development of rational,
analytic thought and the individuated ego, had gone far beyond
what was healthy for human beings and was causing tremendous
psychological distress among his patients. Alienation , psychosomat
ic disturbances, addiction, anxiety and depression were only a few
of the symptoms caused by the shattering of the psyche. In the
Commentary, he wrote ,

The unity once possessed has been lost and must be found again .
Tao is the method or conscious way by which to unite what is sep
arated . . . . There can be no doubt that the realization of the oppo
site hidden in the unconscious signifies reunion with the uncon
scious laws of our being, and the purpose of this reunion is the
attainment ofconsciouslife or,expressed in Chinese terms,the real
ization of the Tao.20

For Jung, Tao was a doorway into the fluid , synchronous con
sciousness of the East. The ideas of Taoism gave him images and a lan
guage with which he could express not only his developing theories but
also less familiar parts of his own psyche. Jung felt that Eastern con
sciousness mirrored many aspects of the Western unconscious and that
an understanding of Eastern thought offered crucial insights into hid
den parts of the Western mind. It was a way to bring the ego -aware
ness of Western consciousness into relationship with the instincts,
dream symbols and creative potentialities of the deep unconscious.
Through the restoration of communication between ego con
sciousness and the deep psyche, Jung felt that a new , more complex
psychic wholeness could come to life. This new wholeness would

52 FIVE SPIRITS
preserve individual identity while reconnecting modern man to the
revitalizing energies of nature, the unconscious and the cosmos. His
investigations in this area eventually became a significant part of
modern depth psychology.
But Jung failed to recognize crucial aspects of Taoist philosophy
that were expressed in the text of The Secret of theGolden Flower.
Although hewent beyond the bounds of Western rational conscious
ness when he entered the transpersonal realm of archetypal images,
myths and symbols, he hesitated at the edge of a full, transcendent
illumination experience . He did not yet have the tools that later
somatic therapies could provide to move the archetypal energies of
the unconscious through the nervous system of the body — nor did
he have a full, embodied understanding of Eastern yogic practices.
Even more significantwas a basic theoretical misunderstanding
that Jung expressed in his Commentary on The Secret of theGolden
Flower. Here, Jung equated shen , the “ light of heaven ,” which
Taoists regarded as the quintessential alchemical mystery, with con
sciousness.He further stated that to follow the way of Tao meant to
go consciously, or, to follow " the conscious way.” Thus he missed
the crucial underlyingmessage of the text, which urges the spiritual
seeker to use consciousness and individualwill only as the spark to
fuel the descent into wu and then to surrender the light of individ
ual consciousness to the dark, chaotic waters of transformation. In
the text, the adept is urged to “ use action to achieve non-action ”

heart has died first.” Further, we read that “when no idea arises, the
right ideas come.” Taoist alchemists viewed consciousness not as a
goal but as a tool that allows us to initiate the inner alchemical opus.
But, once the opus is undertaken, the goal is to surrender the will and
to release the grip of consciousness so that a new form of awareness,
a new illumination , can come to life from “ down below .” The light of
consciousness that allows us to initiate the processmust be sacrificed
to the emptiness and darkness of the Void so that it can be reborn in

THE EMPTY CENTER 53

a new and more precious form , a completely new , multi-dimensional
form of awareness, a new flesh that is a body of crystallized light.
Jung's “ conscious life ” did not include an essential aspect of
Eastern religious experience: the direct encounter with the unknow
able, unnamable mystery of the Tao. While this “ conscious life”
Inna

took into account the conscious and unconscious aspects of the self,
it did not attempt to deal directly with the transcendent aspect of
human experience, the aspect that Taoists and Chan Buddhists refer
to as no-self, the Great Void, the Nameless Mystery, the Formless
Form of Nonbeing.
For Jung, this transcendent aspect of Tao was beyond human
experience. In the Commentary, he writes,

The fact thatI restrict myself to whatcan be psychically experienced ,

and repudiate the metaphysical, does not mean, as anyone with
insight can understand, a gesture of skepticism or agnosticism point
ed against faith or trust in higher powers, but what I intend to say is
approximately the same thing Kant meant when he called das Ding
an sich (the thing in itself), a “purely negative, borderline” concept.
Every statement about the transcendental ought to be avoided
because it is invariably a laughable presumption on the part of the
human mind, unconscious of its limitations. Therefore, when God or
Tao is spoken of as a stirring of, or a condition of, the soul, some
thing has been said about the knowable only butnothing about the
unknowable . Of the latter, nothing can be determined .21

But, for the ancient Taoists as well as the Zen Buddhist practi
tioners who followed in their footsteps, the purely negative quality
of the "thing in itself” is precisely the goal of the work . For them ,
focusing on the image or attempting to use consciousness to achieve
wholeness is a case of “ confusing the finger with which one points
to the moon with the moon itself.” 22 For them , the unknowable is
not something far away and beyond our experience. Rather, it is the

54 FIVE SPIRITS
medium and ground of being. Like fish who swim in water yet never
know the sea, we live in the swirling current of Tao and do not real
ize it. This unknowable mystery permeates the entire universe and a
tiny speck ofit is in each and every one of us, waiting to be recognized .
The Taoist practitioner 's ultimate goal is not conscious under
standing but the embodied experience of transcendent light, illumina
tion as an actual presence ofbeing. In order to arrive at this experi
ence of illumination , hemust first encounter wu — the absolute nega
tion of his individual being. This means that he has transcended the
limitations of form , that his awareness is no longer limited to his five
senses and the boundaries of his individual, physical self or even of
the temporal and spatial constraints of the earth plane. Hehas been
“ reborn ” through a descent into darkness and illuminated by the
divine light thatwaits, in seed form , in the depths of his own being.
This rebirth into the realm of incarnate light is not an experience of
consciousness but rather a direct experience of wholeness. It is the
crystallization of the golden light of the divine into material form .

The light is not in the body alone, neither is it only outside the body.
Mountains and rivers and the great Earth are lit by sun andmoon ; all
that is this Light. Therefore it is not only within the body.
Understanding and clarity,knowing and enlightenment, and all motion
(of the spirit) are likewise this Light; therefore it is not just something

sand spaces. But also the Light-flower of one body passes through
heaven and covers the Earth . Therefore, just as the Light is circulating,
so Heaven and Earth ,mountains and rivers, are all rotating with it at
the same time. To concentrate the seed -flower of the human body
above in the eyes, that is the great key of the human body.23

During the healing process or the journey of spiritual transfor

mation , the encounter with wu marks a turning point. This
encounter happens without warning and immediately extinguishes

THE EMPTY CENTER 55

our capacity to “ know ” in any traditional sense of theword. It is an
encounter that turns us upside down and inside out. Old patterns
and ways of being disintegrate and new possibilities spontaneously
emerge. If we survive the encounter at all, we survive through a
rebirth that fundamentally reorganizes our entire being.
At these moments , Tao can be felt as a vast mystery, a blue
wind at twilight, a flickering light barely discernible . . . seen and
not seen . . . something known as it remains, forever, unknowable.
And it is this night wind, this invisible light, this luminous dark
ness, the unknowablemystery of the Tao, that is at the core of all
truly transformational healing.
Modern Western depth psychologists speak of the emergence of
inner integrity as the individuation process . They view it as a spon
taneous reconstellation of psychic order, a new level of structure and
organization . The new wholeness that constellates through this
process is referred to as the Self. It is a unique expression of the per
son 's essential nature and a reflection in miniature of the unknow
able integrity of the divine.
The Taoist alchemists recognized a similar phenomenon in their
own work with psychospiritual development. When I turn inward
and encounter the unknowable nothingness at the center of me,
something meets nothing and a reorganization of my entire being
occurs. The outcome of this is a new integrity : I know myself as
something beyond knowing, a minute but perfect expression of
divine wholeness, a miniature version of Tao — not a what but a how ,
not a something but an ever-unfolding way of being. In alchemical
texts, this miniature Tao is pictured as an embryo or small child
curled in the belly or floating above thehead of the meditating sage.
Taoist alchemists regarded this reorganization as the ultimate
goal of a human being's psychospiritual journey, the end and the
beginning of the quest. They referred to it as the “return to original
nature,” “ the birth of the sage,” or the “return to the wholeness of
Tao.” 24 They referred to the individuals who had endured the ardu

56 FIVE SPIRITS
 九時开共更須妻华情要比

THE EMPTY CENTER

获六法者無查表 作花生母
成色於安东拉萨
EMBRYO IN BELLY OF MEDITATING SAGE

我問空中排氏子 精粹若布
也云是你主人翁 念求在故
圓形 現見異

拼车
小妹於之平
伸其稱案
水供港業
龍乞化来
神水法求
現神通不可窮 批准报批
一朝地求光外 内外無
身對紫裁官
他只尝飛方見其人朝上帝
ous experience of return as sages or masters. The Chinese character
for the word tzu ,master or sage, is a picture of a dancing child . The
nasrer

character reinforces the idea that the master is one who has returned
retu

to origin , someone who is capable of combining the wisdom of

experience with the unbroken spontaneous innocence of a child .
Thus the sage, who growsyounger as he ages , achieves immortality!

g z
Tzu , sage (ancient) Tzu , sage (modern )

The character for tzu also alludes to the Taoist idea that this
return is a new birth or rebirth that happens in themiddle of a per
son 's life . The ancient Taoists viewed the return to original nature as
the sprouting of a seed, the unfolding of an embryonic wholeness
that was alreadywaiting in a person's being. The sagewas a child of
Tao , a five that is born from one, a reflection in miniature of the
integrity of the divine. The conditions that support this special birth
could be cultivated, but the actual emergence of wholeness could
never be forced or willed . It was a miraculous but natural event, like
the sprouting of a flower or the crystallizing of a precious gem .
But for modern Westerners, the return to wholeness may
require an attitude different from that of the ancient Taoist sage.
Unlike the Taoists, whose seemless connection with the natural
world allowed them to easily slip beyond the boundary of their

58 FIVE SPIRITS
 own skin , modern Westerners have a sophisticated and highly
developed sense of their own unique identity. The complete surren
dering of identity to the energies of nature and the cosmosmay not
be enough to bring about the constellation of the new integrity.
Jung warns that “ It is not for us to imitate what is organically for
eign .. . . [I]t is our task to build up our own Western culture . This
has to be done on the spot, and into the work must be drawn the
real European as he is in his Western commonplaces, with his mar
riage problems, his neurosis, his social and political illusions and
his philosophical disorientation." 25
Before we can climb the ladder toward transcendent states, we
must first deal with our suffering at the relational, personal and
transpersonal level. Through conscious, active work with the less
conscious parts of our selves— our bodies, our dreams, our long
ings, our fantasies — we can actively begin to create a wholeness
that is made up of our broken parts. Until this wholeness is constel
lated at the transpersonal level, it cannot be sacrificed in service to
the transcendent.
In Lao Tzu's words, Tao is found within us, but for modern
Westerners, this finding is not the result of a restoration of some
thing lost or the fixing of something broken . Wholeness capable of
reintegrating the fragments of the modern Western psyche must
include all the weird , paradoxical, messy, irritating annoyances of
our individual and hard -won identities. Such a new wholeness can
only constellate through the suffering, longing and determination of
single individuals striving to discover their own authentic nature.

Clinical IMPLICATIONS: Shock, TRAUMA AND

THE EMPTY CENTER

Chinese medicine often usesmythical language and metaphor to

express its meaning. The beauty and the poetry of the language is in

THE EMPTY CENTER 59

itself a part of the healing process. The symbolic images of Chinese
medicine and Taoist psychology describe actual phenomena that we
can see every day. These images give us a way to bring dignity and
meaning to seemingly random psychological symptoms. This poetic
language is unerringly accurate in its description of physical and
CCI

psychological phenomena that are routinely encountered, not only

in the acupuncturist's treatment room but in daily life. The philo
sophical ideas and poetic images we have explored in the preceding
pages form the basis ofmany of Chinese medicine'smost important
theories and practices.
From a Taoist perspective, the process of psychospiritual devel
opment begins with a shock, a lightning bolt,a shattering that opens
the way for the influx of light into unconscious matter. It begins at
the moment of conception, when the phallus of the father penetrates
the body of themother and the essences of the parents meet in the
yin darkness of the womb. Then the light of the stars pours down
into the heart of the embryo . Thus, when the baby is born, it comes
into the phenomenal world trailing vapors of cosmic fire and divine
light.
The staggering loss of light that the infant experiences at the
moment ofbirth is partially made up for by the lightof the shen that
pours down in the form of love from her mother's and father's eyes.
In order for this light to flow freely from mother to child , the moth
er's heart must be empty and tranquil so that the light of the shen
has a place to rest. As long as this light is present, the child willmove
along into the unfolding experiences of life and weather the shatter
ing pain of incarnation and the suffering of embodiment, until she
eventually finds her way back to the wholeness of her original
nature. However, when the mother has lost touch with her own
divinity and her heart is filled with depression , worry , anger or
despair, then her shen will not be present to entice the newborn
infant into the world . The child then turns back to the womb or
clings regressively to the mother 's subtle body, a cold , wet, lifeless

60 FIVE SPIRITS
web of psychic flesh that cannot truly nurture or support her. Now ,
according to the Taoist vision , the self is possessed by gui— disem
bodied hungry ghosts with swollen heads, shrunken bodies and
necks too thin to permit the passage of food . In this case , emptiness
is a pathological state . This kind of nothingness is not a conduit for
spirit and lightbut rather a clogged and stagnant void .
The image of the hungry ghosts aptly captures the current
atmosphere of the modern Western psyche. Withoutthe light of spir
it to guide us out of themorass of thematerialworld , we wander in
a haze of endless desire and hunger that can never be satisfied. In
order to transcend this condition , we must open not only to the
transpersonal energies of the self but to the shen light that courses
through the materialworld and through our own flesh .
As we have seen , from a Taoist mythological perspective, the
light of the shen or spirit comes to us directly from the stars, direct
ly from the divine, and resides, during our lives, in the empty space
at the center of the heart. The shen is the illuminating spark of per
sonal awareness, the source of the radiance of individual presence
that streamsfrom a person 's being. The shen controls and directs the
movements of the qi on a physical, mental and emotional level.
Thus, all bodily and psychic functions are organized by the shen .
The Five Spirits are the expression of the shen as it extends itself out
ward from the heart to function as discrete , increasingly embodied
forms of awareness, i.e. intuition, vision, imagination , intention ,
Sen
sensing, somatic reactivity and instinctualknowing.
In order to maintain a suitable resting place for the shen , the
heart must remain in a state that is close to its original nature . This
is a state ofwuwei - being by not being, doing by not doing, a state
of serenity, acceptance and active receptivity. The light of the shen
effortlessly radiates from such a tranquil heart to illuminate the lives
of all those it touches .
According to Chinese medical theory, early maternal depriva
tion , parental neglect and unrelatedness, emotional and physical

THE EMPTY CENTER 61

shock and trauma all directly impact the heart and spirits. In the
poetic language of the ancient Chinese, the violent emotions that
arise as a result of such experiences cause the heart to shake and
es caus

tremble like a tree in a storm wind. Thus, the shen no longer rests
tranquilly in the heart space. The spirits scatter, and their light no
longer guides the movements of qi through the body and themind.
All bearings lost, the qi becomes chaotic and the light of the heart
grows dim . In modern psychological terminology, the departure of
the spirits is equivalent to the numbness, emotional paralysis, disas
sociation and mania that are the common sequelae of long-standing
emotional neglect, shock and trauma.
Similarly , prolonged emotional strain and unresolved psycholog
ical issues impact the heart's ability to maintain its empty center.
When a person is overwhelmed with worry, resentment, craving, or
other intense emotions, there is no longer room in the heart for the
shen . The spirits fly away and the radiance of present awareness no
longer illuminates the person 's life. When the shen have departed ,
signs that indicate psychological well-being are absent. The light in
the eyes, the quality of presence and appropriate emotional respon
siveness — all the signs of healthy spirits — are gone. We see instead
the vacant stare , the unpredictable emotions, erratic reactions,
absence of affect and disassociation that are common results of
shock , trauma and overwhelming emotional experiences. From a
Taoist perspective , healing entails finding a way to clear the heart of
the negative emotions and to entice the spirits back to their nest.
Once this is accomplished, the illumination of the shen — the light of
awareness— can effortlessly guide a person back to the authentic
wholeness of Tao .
Both patient and practitioner recognize the moment when the
spirits return to the heart space. Sometimes it comes after months or
years of treatment, sometimes during a first or second visit. It comes
when the spirits are seen and touched , revived and called back to the
heart, which may be the needle penetrating the empty center of the

62 FIVE SPIRITS
 acupuncture point, clearing the way for wu, or a word or touch that
hits the point, making contact with the spirits of the patient. In all
cases, however, an opening is followed by a return of radiance that
brings light to the eyes, color to the cheeks, and an overall return of
animation and relatedness that the Chinese would refer to as the
returning of the shen .

Case Study: Calling Back the Shen

Ten days after two planes crashed into the twin towers of the World
Trade Center, I was back atwork, teaching at the Tri-State College of
Acupuncture on Fourteenth Street in downtown Manhattan . From the
open windows of the classroom , we could still smell the ash and fire
in the air, and fire trucks and police cars still raced down the avenue.
At the break , a young woman came up to me shaking and cry
ing. For the past ten days, she said, she had been unable to sleep . She
was disoriented and terrified . Although most New Yorkers were in
shock that month (as are many human beings all over the planet on
any given day following any given terrorist assault or other disori
enting trauma), this was the one person in shock who stood in front
ofme at that very moment. I pulled myself together to bring my
focus onto her distress. What I saw was that her eyes were moving
rapidly back and forth and that she didn 't make contact with me as
she spoke. She was talking rapidly but to the air, as ifshe didn 't real
ly see me. The best way to describe it was that there seemed to be no
one at home inside her. After talking with her for a few minutes, I
suggested that she cometo my office the next day for a treatment.
When she arrived , she was in the same state as she had been the
day before. She still had not slept and was shaking and crying almost
continuously. The first thing I did was give her a few drops of Bach
Flower Rescue Remedy, a homeopathic mixture of flower essences
that I have found to be remarkably effective for shock.26 The Rescue
Remedy calmed her down a bit, and as I sat with her and listened to
her story, I felt the shen begin to gather back around her like bits of

THE EMPTY CENTER 63

light — an awareness, hovering in her field , but not yet venturing
back into her body.
I had her lie down on the treatment table and took her pulses.27
All were chaotic, but the pulse that related to the heart was especial
ly troubled. I decided first to do a treatment that would clear away
pernicious qi, a treatment called “ Aggressive Energy Clearing” that
was developed by Dr. J . R . Worsely.28 After I cleared the meridians,
my patient was calmer but her eyes were still vacant.
Rather than going directly to a needling point on the Heart
a

meridian , I decided instead to use the powerful tools of imagery and

poetry to entice the shen back to their nest in the heart. I began by
describing the shen spirits, explaining how the Taoists viewed the
energies ofthe spirit as tiny wild birds and how these birds could get
very frightened and scatter after severe trauma. As I spoke, I saw her
eyes come into focus. Shewas really looking at me for the first time.
When I explained how the heart can become filled with fear or other
kinds of distress and leave no room for the spirits to rest, a look of
understanding came to her face.
“ That's exactly how I felt,” she said , “ as if my chest was filled
up. I couldn't breathe.And it was like a part of mewas just gone . . .
just gone and I couldn't find myself.”
With each small insight, a bit more ofher came back. Her eyes
stopped flickering, and color began to come into her cheeks. When
I felt the moment was right, I asked her to turn her palm up and I
needled Heart 7 , Spirit Path . The name of this point tells us its func
tion. The path is an emptiness, a conduit that opens the way for the
shen to comeback to their home in the Heart. I inserted the needle
rn
into the point and turned it a half-turn to the right to gently open
1

the doorway for the qi.

That was all I needed to do . She looked at me and said , “ I feel
like I' m back . ” And we both knew that she was.

64 FIVE SPIRITS
Reinventing the Self and the Practice of Alchemical Acupuncture
Alchemical Acupuncture invites us to reconsider our Western concept
of the self as a fixed identifiable “ something” that exists solely in the
material realm ofthree-dimensional space and linear time and begins
and ends at the boundary of the physical skin. Although from the
perspective of the rationalmind a needle is a needle and a point is a
point, it becomes clear in the treatment room that the quality of the
hands that hold the needle is as important as the quality of the nee
dle itself. When the needle penetrates the boundary of the skin , it is
not only the physical flesh of thepatient that is touched, not only the
metal of the needle that touches. There is an exchange of qi, a join
ing of energies, a mingling of soul and spirit that defies our tradition
al Western concept of limited individual identity .
In the words of the Lingshu, the primary classical Chinese
acupuncture text, in order for a practitioner to bring acupuncture to
its fullest potential, “the method is above all not to miss the rooting
in the Spirits." 29 Claude Larre, in his book Rooted in Spirit, ampli
fies this citation by saying that the text " reminds us that pricking
with a needle is effective only when accomplished by the hand of an
acupuncturist whose Spirit can go all the way to the heart of anima
tion , to the Spirits of the patient." 30 In order to heal not only the
body but the psyche and the spirit, the soul and the spirits must be
seen and related to . This means thatthe practitioner 's vision must be
able to penetrate beyond the material. She must be able to extend
her self beyond the limits of her own skin , to feel into the felt sense
of another. She must consciously stand in the emptiness at the cen
ter of her own being so that her eyes can see the unseeable, her ears
can hear the unhearable and her hands can touch themost untouch
able places in the patient's heart. In order to work at this level, a
practitioner must surrender her individual will to the power of
wuwei so that the needle can be guided not by her but by Tao .

THE EMPTY CENTER

 Through thepractitioner's vision, the patient also learns to expe
rience the unity between spirit and matter, body and mind . The
patient learns to experience the qi — the ungraspable life force that
flows like a stream of light through his entire being. In this way, he
comes to know himself as more than matter, to truly know himself
as flesh — a living, breathing emptiness that both contains and is con
tained by spirit.

66 FIVE SPIRITS
Chapter Two

Lead into Gold

ao Tzu sat still and silent on a rock by a stream . He

watched the water as it flowed downhill, leaving a trail
of silt behind .
After rain , the water was cloudy.
But some hours later, the water cleared and he could see the peb
bles and stones at the bottom .
Things change , he thought.
Then he picked up his brush and wrote :

Through the course of Nature

muddy water becomes clear
Through the unfolding oflife
man reaches perfection
Through sustained activity
that supreme rest is naturally found

Those who have Tao want nothing else

Though seemingly empty
they are ever full.
Though seemingly old
they are beyond the reach of birth and death .'
THE A 'LCHEMICAL OPUS

Taoist alchemy's central concern was the process of transforma

tion - how something whole can be broken into parts and then reor
ganized to form a new wholeness of greater value and complexity
than the preceding one. The alchemical opus can be summarized as
an attempt to reverse the process of entropy, the running down and

is symbolically epitomized in the alchemical project of transforming

base lead into gold . But, although the alchemists were passionately
involved with the transformational properties ofmatter, their true
quest was immortality — the transformation of an ordinary human
being into a sage, one who had returned to the unbroken wholeness
of Tao by reintegrating the opposites of life on earth . Through this
reintegration, the sage became immortal and, rather than deteriorat
ing with the passage of the years, grew increasingly infused with
vitality and illumination . In Lao Tzu 's words, such a being “ though
seeming old (was) beyond the reach of birth and death.”
To themodern Western mind, the Taoist alchemical quest seems
like a naïve fantasy. Through the influence of modern science and
rational logic, as a culture we have cometo accept that the parame
ters of linear time and three-dimensional space mark the boundaries
of human experience, that life runs in one direction — from birth to
death — and that the physical body defines the scope of a person's
being. Yet even scientists admit that there is more going on in the uni
verse than the rationalmind can understand, and in fact the connec
tion of events other than by cause and effect is an important explo
ration ofmodern physics . In the words of the scientist Enrico Fermi,
“ It does not say in the Bible that all laws are expressible linearly !” 2
Western depth psychology has demonstrated that in the realm of
the psyche and deep unconscious, events occur that defy rational
understanding and the limitations of ordinary timeand space . At the
level of the psyche, synchronicity — the law of meaningful coinci

68 FIVE SPIRITS
dences and acausal relationships — rules human experience, rather
than the law of linear cause and effect. At the unconscious level, the
reversals of time and the inversions of space that we discover in
alchemical thought, like the strange reversals of the dream world ,
V

are commonplace occurrences. The inner life of subjective experi

ence — and,more particularly, the inner activity of creating identity,
inner wholeness, and a self - occurs in a different dimension than
events in our outer life. In the words of psychoanalyst Nathan
ever

Schwartz -Salant,

When we come to the problem of how a sense of identity comes into

existence, wetouch upon theboundaries of our understanding ofthe
nature of the psyche. At bottom , whatwe call identity is a namefor
a fluid process which depends upon both [past history) and another,
acausal dynamic . The latter is the basis for the mystery that sur
rounds the idea of identity.It is the process by which archetypal real
ity incarnates in historical time.?

Once we leave thematerialistic world ofmodern Western ration

alism and enter the deeper realm of the human psyche, wediscover
that the mythical viewpoint of the alchemists comes closer to the
" truth ” than our ownmental, analytic worldview . In fact, when we
dip beneath the conscious thinking mind, we discover that at the
level of psychic and somatic awareness, the level of the soul, alchem
ical consciousness makes perfect sense. This ancient, seemingly anti
quated system actually offers us indispensable tools for organizing
and manipulating psychic reality.
Alchemical concepts are at the core of Chinese medicine. The
movements of qi, the interplay of yin and yang, and the cyclical
transformations of the Five Elements and the Five Spirits are all
firmly rooted in the ground of alchemical consciousness . Many
important Chinese medical terms and practices still in use today
derive from Taoist alchemical ideas.

LEAD INTO GOLD 69

 There are four main ways that the alchemical approach differs
from the approach of Western science, and these differences directly
influence the practice of Alchemical Acupuncture.

Cleaving versus Mingling

The first difference relates to basic strategies of investigation . While
science is analytic, alchemy is synthesizing. While science focuses on
discreet events and outcomes , alchemy focuses on relationships and
processes. The word “ science ” comes from the Latin scire, meaning
" to distinguish , to separate, to cut apart.” It is related to scindere,
“ to cleave.” The nature of modern science , by definition , is analyt
ic. It seeks to cut apart theworld in order to know it. In fact,we find
this root, scire, again in our word consciousness. The underlying
assumption embedded in this term is that, in order to be aware of
something, we must be able to recognize it as distinct from some
thing else . Conversely, the word “ alchemy” comes from the Greek
chemeia, which means “ a mingling or infusion.” The nature of
alchemy, by definition , is synthetic . It seeks to discover the underly
ing wholeness, the ways that the parts of the world mingle and unite .
In medicine, the cleaving strategy shows up in the radically sep
arate specializations of Western doctors. It can be seen in Western
medicine's focus on eradicating specific symptoms and identifying
specific pathogens as opposed to focusing on the terrain of the
whole person. It reaches its pinnacle in the practice of surgery, the
cutting out of diseased portions of the whole, which is one of the
great achievements ofmodern medicine.
The mingling strategy shows up in the Chinese physician 's focus
on the whole person , the view that physical, mental and spiritual
symptomsare related, and the resonance that is recognized between
the microcosm of human life and the macrocosm of the planet. It
reaches its pinnacle in the endless web of interconnecting links made
by the acupuncture meridians where, for example , a point on the left
little toe is used to relieve pain in the right eye.

70 FIVE SPIRITS
Yang versus Yin
From a Taoist perspective Western science would be considered the
product of yang ormasculine consciousness. It is active, penetrating
and guided by the values of a basically patriarchal culture. Western
science has a definite bias toward the active, sunlitmental realms of
the yang as opposed to the receptive, shadowy, embodied, feeling
realms of the yin . Western medicine works with what can be seen in
the light of pure reason as opposed to what can be felt or intuited in
the moonlit awareness of the soul.
In opposition to modern Western science, the primacy of the yin
is explicitly stated and implicitly felt in every aspect of Taoist alche

female body, genitalia, sexual fluids and reproductive organs. They

viewed the uterus, with its empty center, as a sacred vessel where the

the cauldron in which matter could be alchemically renewed and

transformed. “ [N ]ever lose sight of the Mother,” writes Lao Tzu,
" for the Mother brings the harvest, she alone causes all things to
endure .”
Like the empty space at the center of the heart, the empty space
at the center of the alchemical cauldron provides a nest for the speck
of fiery spirit. It is analogous to the uterus thatmakes a space for the
initiating spirit of themale essences and for the possibility of new

and the uterus are all alchemical “ burning spaces” where transfor

-
- -
mation can occur.

-
Alchemists recognized the divine preciousness ofmatter as well

-
as spirit. They treasured the yin energies (the organic , earthbound,
- -
downward -magnetizing energies of disintegration and dissolution ) -

as well as yang energies (the spiritual, lifting, upward-magnetizing

-
- - - -

energies of growth , diversity and complexity ). This treasuring of the

yin underlies the principle of wuwei— action through non-action ,
doing by not doing — that is central to Taoist psychospiritual alche

LEAD INTO GOLD 71

 my. Silence, receptivity, patience, mystery and introspection are yin
attitudes highly valued by Taoist alchemy. They are also attitudes
that are indispensable to the practice of Alchemical Acupuncture, for
it is in the silences, in the empty spaces in between the words, in the
vast unknown that lies beyond our rational knowing, that the potent
new possibility waits like a seed in the dark fertility of the yin .

Analytic versus Synthetic : Parts versus Whole

Modern scientific logic is analytic. It breaks things down in order to
understand them better. It focuses on the parts of a system rather
than the relationships that support and sustain wholeness. In con
trast, the ancient logic of alchemy is synthetic. It focuses on the way
severed parts combine to form new forms of wholeness .
The authentic practitioner of alchemywas committed to whole
ness, to leaving nothing out of the system . He valued the transfor
mational potency of the seemingly unimportant dregs of life, the bits
ofunintegrated stuff left over from creative processes. The old adage
that “ the treasure is found in the trash ” comes directly from this
ancient alchemical wisdom . In alchemy, every part of the whole is
meaningful and valuable. Nothing is thrown out. Broken pieces are
recombined to form new patterns of wholeness. What is more , the
new wholeness is not something that has been planned and system
atically worked toward in an intentional, directed way. It comes as
a surprise that emerges as a kind of revelation. Like a kaleidoscopic
image, the new wholeness appears suddenly as the bits and pieces of
our lives reorganize to form a completely new pattern.
The integrating capacity of alchemical consciousness is beauti
fully expressed in the Zen Buddhist parable of the tenzo or Zen
cook. Themodern chef is a scientist who chooses a specific recipe,
makes a list of ingredients, purchases what he needs and then puts
the new pieces together in a directed way to create his intended dish .
However, the tenzo works with what he finds, with the ingredients
thatt aare already in the cupboard. The true tenzo regards the lowliest
ue tenzo

72 FIVE SPIRITS
 fron threads or exotic mushrooms. The Zen cook throws absolute
ly nothing out! Everything finds its way into the cooking pot. Yet his
work is effortless. The final dish is an expression of Tao, the vast
organizing principle of the cosmos that transcends the dualities and
limitations of directive thought and the modern scientific mind.

Physical versus Psychic

Modern Western science is based on the idea that the naturalworld
(including the human body) is a physical phenomenon, devoid of
spirit and made up of unconscious matter that can be objectively
observed and definitively measured. Since spiritual and psychic phe
nomena are timeless, weightless and spaceless, Western medicine
places them outside of its domain and at times even denies their exis
tence. Alchemists, however,were concerned with not only the quan
tities but also the qualities and qualitative effects of the observable
world . For them ,matter was filled with psychic energies or soul. The
world was alive and vibrated with wisdom , intention and spirit.
While the materialistic, linear focusof Western science has given
us the ability to make huge advances in the realm of technology as
well as in the physical realms ofmedicine, it has proved less effec
tive when it comes to working with the subtle , non -physical realms
of the soul. In addition, Western science does not recognize the
negentropic effects of spiritual and psychic energies on the physical
world . This purely materialistic perspective has left us deadlocked in
irreversible entropy, the physical universe's one-way ride downhill
toward degradation and decay. As scientist and author James
Lovelock puts it, the laws ofentropy “ read like the notice at the gate
of Dante's Hell.”
Alchemy's capacity to recognize and work with psychic as well
as physical phenomena gives us a way to begin to question the
absolute inevitability of entropy. The very nature of psychic phe
nomenon is that they are pneumatic — that is to say, breathy, light,

LEAD INTO GOLD 73

 lifting, animating, energizing and negentropic! It is the breathy qual
ity of the qi that gives it the capacity to animate and lift things up,
to bring vitality to inert matter. And it is the breathy quality of the
Five Spirits that allows them to function as a kind of pneumatic tube
or pump that can renew vitality and empower transformation .

The clinical value of alchemical principles will be described in

the case studies presented in this book .Next, however we turn to the
central problem that alchemy is attempting to resolve.

ALCHEMY AND THE Loss Of Tao

The alchemical story begins when the perfect reciprocity
between human beings and the Tao was disrupted . According to
myth , the earliest humans lived in absolute alignmentwith the Tao .
Their universe was timeless , a closed energy circuit that went round
se v

and round in perfect harmony, without change. But at a certain

moment in mythological time, as a natural part of the unfolding
growth of the cosmos, the unity of Tao shattered and polarized . This
rupture caused human beings to lose their alignment with Tao. Once
this perfect alignment was lost, they began to live recklessly, out of
accord with the laws of nature and the cosmos.
This problem is articulated in the first chapter of the Neijing
Suwen , or The Yellow Emperor's Classic of Internal Medicine — the
first and most famous acupuncture text. On the first page, the leg
endary Yellow Emperor, the first emperor of China and the inventor
of the Chinese language and acupuncture, presents the central prob
lem that traditional Chinese medicine was attempting to resolve
when he asks his teacher the following question :

dred years old and yet they remained active and did not become

74 FIVE SPIRITS
 decrepit in their activities. But nowadays people reach only half that
age and yet become decrepit and failing. Is it because the world
changes from generation to generation ? Or is it that mankind is
becoming negligent of the laws of nature? ?

The Yellow Emperor's teacher, Ch ’i Po, responds to his question

by saying that the people of old lived in harmony with cosmic ener
gies and patterned themselves on yin and yang and the designs of
nature . They were “ tranquilly content in nothingness and the true
vital forces followed them everywhere."
“ How could such people become ill?” Ch ’i Po asks.
These mythic people who lived in ancient times had not yet sep
arated from the naturalworld . They had no consciousness of self or
other. Thus they lived in a state of wholeness and unity with Tao.
They were tranquilly content and had no capacity to imagine or
desire anything beyond what was. For these people, change was
impossible because past and future did not yet exist. All that was
and ever would bewas present in the verymoment. According to the
text of the Neijing, these people of old lived in states of unbroken
perfection . Order and disorder, life and death — these opposites had
not yet entered human awareness. Consciousness that could desire
something different from what was given , a priori, by nature had
not yet arisen in human beings.
But by the time of thewriting of the Neijing (approximately 400
BCE), human consciousness had begun to develop beyond this pri
mal state of unbroken unity and harmony with nature.
“ Nowadays,” says Ch’i Po, “ people are not like (these people of
ancient times). They do notknow how to find contentment in them
selves.”
By the time of the writing of the text, human civilization had left
behind the simple lifestyles of tribal people. People no longer went
to bed when darkness fell or rose with the morning sun. They no
longer lived in harmony with the rhythms and cycles of nature. They

LEAD INTO GOLD 75

 made their own rules and lived by their own inclinations and desires.
In addition , shamans no longer made the sacrifices or correctly per
formed the rituals that could deal with leftover chaos and restore the
lost harmony between human beings and thenatural world .
The central dilemma of the text of the Neijing, as well as of
acupuncture and traditional Chinese medicine, is whether it is better
for the healer to try to restore the harmony that is inevitably lost
when human consciousness develops beyond instinctual life, or to
face the unknown and move forward toward some completely new
possibility. The decision not to restore but to move forward toward
an unknown possibility was the beginning of Taoist alchemy. The
conscious choice to endure the pain ,suffering, and breakdowns that
accompany the birth of a completely new possibility from the disin
tegrated parts of a previous wholeness is the first step in the process
of alchemical transformation .

THE PROBLEM OF ENTROPY

The central problem of the loss of Tao described by the ancient
Chinese is related to the modern problem of entropy. The ancient
Chinese were concerned with a break in reciprocity between human
beings and the Tao and the subsequent deterioration of life. The
modern scientist is concerned with the nature of energetic systems
and the inevitable deterioration of their quality and potency .
The Law of Entropy is presented in the First and Second Laws
of Thermodynamics, which assure us that while the energy in a sys
tem can never be lost, it will irreversibly degrade in quality and com
plexity as energetic processes occur in time. The First Law states
that the total amount of energy - comprised of any of its forms
cannot be destroyed.However, the Second Law qualifies the First by
stating that while the quantity of energy in a closed system is con
served, the quality or energy value— the potency and vitality of the

76 FIVE SPIRITS
energy — will inevitably decrease . Another way of stating the Second
Law is that the disorder, randomness and inefficiency of a closed sys
tem can never decrease with the passage of time or work . While
quantity is conserved through the course of energetic processes,
qualities such as potency, differentiation , order and complexity
always degrade.
As systems move towards states of uniformity, the polarizing
tension of discreet opposites is lost and the available functional ener
gy decreases. So, after a taut spring discharges its force, the spring
will lie inert unless recharged by a force outside the system . The elec
tromagnetic energy that arises from the tension of opposite polari
ties will inevitably run down as positive and negative lose their
polarization and merge. And the potency and vitality of the human
organism will inevitably decrease with aging and the passage of
time. While Taoist alchemists understood that the quality of energy
systems has a tendency to degrade with the passage of time, they did
not believe that degeneration is the inevitable end pointof all organ
ic and psychic processes. They knew that there were ways to con
serve and nurture the quality of an organic system through the
renewing effects of psychic and spiritual energies. But beyond this,
alchemists believed that it was possible to promote change that
resulted in the upgraded energy value of systems. They sought to dis
cover ways to actually reverse entropy and to support change in time
that resulted in states of being of higher value, complexity and
potency. The specific goal of alchemical transformation was to
resolve the paradox of how something whole can break down and
shatter, endure its own destruction , and reorganize to form a more
efficient and complex wholeness.
The capacity to at once shatter and sustain under the pressure of
the tension of opposite polarities was the secret of alchemical trans
formation. Taoist alchemists referred to this secret in various ways,
using symbolic language and poetic terminology. At the core of all
these symbols and metaphorical descriptions was the understanding

LEAD INTO GOLD 77

that alchemical transformation can only occur when there is a min
gling of opposites, in particular the mingling of thenegentropic ener
gies of the upper spirits, the shen and hun, and the entropic energies
of the lower spirits, the po and zhi, in the cauldron of matter. In psy
chological terms, thismeans that there is a conscious decision made
to endure the energies of entropy, the energies of disintegration and
decay — to sacrifice yang activity, to do nothing but wait — until a
creative reversal, a new possibility, emerges spontaneously from the
yin depths ofthe body and the unconscious.
This alchemical process can only occur in a container that is
strong enough to withstand the powerful energies of its own shatter
ing. Taoist alchemists found the prototype for this kind of special con
tainer in the female body, the womb that can be broken open by the
stormy energies of the birthing process and yet maintain its own
integrity. This is what Lao Tzu's describes as the “ [e]ndlessly creating,
endlessly pulsating . . . Spirit of the Valley,” 10 the hidden creator who
never dies. But to the synthesizing, metaphorical mind of the
alchemist, just as the heart is related to the emperor, to light and to
spirit, the womb is related to the empress, to darkness and to matter.
So all transformation must happen in the womb of the goddess, in the
darkness ofmatter, in the underworld beneath the surface ofthe earth ,
in the deepest, most hidden places of the body and the unconscious.

TRANSFORMING WILL INTO WISDOM

A centralprinciple ofalchemy is thatthe yang contains a speck ofyin and
the yin contains a speck of yang. The yang speck hidden in the yin is the
basis ofthe potency of the . It is a fiery spark thatfuels her endless pulsat
ing creativity , which never dies. This yang within yin is a magical negen
tropic potency that comes from down below , from the lower spirits. It is a
high-grade energy that like uranium or oil is buried deep in the darkness
of matter. At the moment of conception , every living being is endowed

78 FIVE SPIRITS
with a drop of this precious essence . The ancient Chinese called this high
grade energy jing.
Every human being comes into the world with his or her own maxi
mum allotment of jing. We receive this jing from the essences of our two
parents, but indirectly jing comes to us from earth , from the source of life,
the Dark Goddess, the underworld deity known by the Taoists as XiWang
Mu, the Queen Mother of the West. It is from the body of this Dark
Goddess that the jing or juices oflife flow .
Our jing is our instinctual will to live. It is the spark of our life force. It
is the same vital energy that causes the seed to sprout, the leaf to unfurl,
the flower to blossom . Jing endows us with the potency of our sexuality ,
the vitality of our reproductive organs. It is that most powerful drive, the
will to be and manifest the self as it emerges from origin .
In the first stages of life, the jing is like a tightly coiled spring, full of
potential energy and force . Like the coiled spring, the organic system as
it emerges from the source is filled with potent vitality . It uses the jing to
power its movement against entropy, upward towardsthe sunlit realms
ofthe spirit, asit grows toward higher states of organization and com
plexity. It is the compressed jing of a rice kernel that causes the tiny first
leaf to sprout or the dicotyledon to burst through the seed 's hard casing
and push upward through the dark soil toward the light.
But as ordinary organic systems reach the fullest, most complex
expression of their natures, their jing begins to lose its potency. As the
jing is depleted, the organism can no longer counteract the forces of
entropy. Instead of the organic system continuing to move upward
toward spirit and growth, its structure begins to deteriorate . Eventually
the organism dies and returns to the underworld realm , where it disin
tegrates completely and can no longer be distinguished as an inde
pendent form . In mythological language, we would say that the organ
ism has been torn apart and devoured by the Dark Goddess. It returns
to a state of chaos and its dismembered parts lie in the belly of the
Goddess, waiting to be digested, revitalized and reintegrated into the
life cycle .

LEAD INTO GOLD 79

 In natural, ordinary circumstances, the cycle is repetitive rather than
transformational- it does not produce some completely new form . Under
ordinary circumstances, depleted jing cannot be replaced, just as under
ordinary circumstances we cannot turn back time. Organic systems come
into life with their maximum allotment of jing, and the jing runs down as
the organism moves from birth toward death . Taoist alchemists were pas
sionate in their search for immortality , for ways to reverse entropy and
replenish the value and potency of organic systems. They developed many
esoteric practices that included breathing exercises, visualizations,medita
tion and the channeling and transmitting of sexual energies. They also
experimented with herbs and acupuncture in an attempt to reinvigorate
and upgrade the jing. The greatest sages, however, did not focus their
efforts on renewing the potency ofthe jing with exercise, breath, or herbs
butrather on transforming it internally as it degraded.
Taoist alchemists saw that under normal circumstances, energy value
deteriorates from the high-grade vitality of youth , from infinite possibility
and vast curiosity, to the low -grade sluggishness and rigidity of old age,

this process was not inevitable. Within the closed system of the human
body, the process of entropy could be reversed. They discovered that they
could actually use entropy, the energies of gravity,matter and the yin -the
energies of stillness, receptivity and surrender — as a way to gain rather
than deplete energy value. The secret of this alchemical reversal was to
surrender the natural strivings of the will and to align one' s life and one' s
actions with Tao. Just as a swimmer moves more quickly when she swims
with the current rather than against it, alchemists found that they could
gain potency by going with the tide of natural flow rather than trying to
impose their individualwill on the world around them . Two thousand years
later, Friedrich Nietzsche came to the same realization when he discov
ered theredeeming power of amor fati: to love your fate rather than wast
ing energy raging against it.
Taoist sages saw that,paradoxically, themore they followed the way
ofthe receptive yin , the more they surrendered the potent yang striving of

O FIVE SPIRITS
 their will to the infinitely more potentwill of Tao, the more vitality, spon
taneity, compassion and joy they attained. As they surrendered their limit
ed personalwill to the greater will of the divine,their capacity to do, to
be, to illuminate and to manifest increased rather than decreased as they
aged. In the life of the sage, energy value increased as will transformed
to an even more potent substance called wisdom . Thus, " though seeming
old , they were beyond the reach of birth and death ."

FIGURE 2 : ALCHEMICAL TRANSFORMATION OF JING

FROM WILL INTO WISDOM

DE
CR
WI EA
LL SE
S

S
OM SE
D REA
WIS INC

BIRTH
PASSAGE OF TIME FROM BIRTH TO DEATH
DEATH
DEATH

CHILD SAGE
ORIGIN RETURN TO ORIGIN

LEAD INTO GOLD 81

HOW THE GIANT Pan Gu CREATED THE UNIVERSE
The problem of the loss of Tao and the recovery ofwholeness
through the creative use of fragmentation and disintegration is told
in the Chinese creation myth of Pan Gu. This story defines the ele
ments and stages of transformation, whether on a physical, psycho
logical or cosmic level.
According to the story, the universe was once a swirling mass of
chaos encased in a huge egg. At the center of the egg, sleeping and
growing for eighteen thousand years, was the giant Pan Gu. When
at last the egg became too small for him , the giant became uncom
fortable. He needed room to move.Heraged and flailed,ranted and
raved until his hand came upon a huge axe.
Pan Gu grabbed the axe and swung it wildly from side to side
until suddenly,with a huge crash , the egg cracked open . Then, all that
was light rose up to form theheavens and all that was heavy dropped
down to form the earth . And since Pan Gu did not wantheaven and
earth to close up again around him , he stood up to support the heav
ens with his head and to hold down the earth with his feet.He held
up the heavens and held down the earth for eighteen thousand years
until they were finally fixed in place . Then he lay down to die .
As Pan Gu was dying, his body began to shift, to sink and to rise
until it became the parts of the earth we live on . His breath became
the winds and the clouds, and his voice became the thunder. His left
eye became the sun , his right eye the moon. His legs became the
mountains, his blood the rivers, and his muscles the rich soil. Pan
Gu's hair turned into pearls, and his teeth became the precious gems
beneath the ground. His sweat and tears became the rain and mists
thatmoisten the fields. And after all this, the human race was born
from the tiny insects that crawled on Pan Gu’s body and the lice that
swarmed in his hair.

82 FIVE SPIRITS
The Myth of Creation and the Alchemical Healing Process
The legend of Pan Gu can be interpreted in many ways. Like any
myth, it exists outside of ordinary space and time and so can be used
to help us understand the ancient past aswell as the present and the
future. This myth describes not only the creation of the cosmosbut
also the evolution of human consciousness and the development of
a human being from embryonic beginning to death.
The elements of this story apply universally whenever creative
and transformative processes are activated . For this reason , it can be
used as a template for the transformational healing process, the
process through which a particular way of being, a psychological
state or energetic system , dissolves and reorganizes in a new ener
getic system of higher quality and complexity. While every individ
ualtransformation is different,there are certain steps and stages that
are necessary and universal. The stagesmay backtrack and overlap,

FIGURE 3: THE PROCESS OF TRANSFORMATION

ORIGIN RETURN TO
ΤΑΟ YIN & YANG QI YANG QI— SPIRIT ORIGINAL
NATURE
HEAVEN
888888888888888

EARTH
Stage 8
YANG QI– MATTER/ creation of
Stage 1
original
wholeness
3 YANG QI–MATTER) I love toenduring new
wholeness

undifferentiated Stage 2 "leftover chaos"

chaos shattering slips out ofsystem Stage 7
Stage 3 " crux point"
creation of reintegration
of " leftover
opposites chaos”
or conflict Stage 4 Stage 6
the " third " preliminary
paradox "unstable ”
holding Stage 5 reintegration
tension development of
new polarities

LEAD INTO GOLD 83

but ultimately transformational healing follows the same pattern as
theprocess ofcreation outlined in the myth . See figure 3 for a graph
ic description of the process of transformation .
The Chinese character pan means “ vessel, tray, or disk .” The
character gu means " ancient, original.” So the giant Pan Gu repre
sents the original alchemical vessel. But a tray or disk is also round,
and roundness in mythological language means unbroken whole
ness . So Pan Gu also represents our original wholeness, our identity
with Tao . He is the beginning and the end, the fullness and the
emptiness, the contained and the container.
The transformation process begins when this originalwholeness
becomes self-aware and two parts , a self and another, are created
from one. The initiating spark for the transformation process is the
spark of consciousness, implicit at origin but not activated until the
wholeness becomes self-aware through the experience of discomfort
or suffering. Through the ignition of self-awareness, the original
wholeness shatters into parts and movementbegins. In themyth , the
giant's awareness that his “ egg has become too small” is the begin
ning ofhis transformation .
The possibility of self-awareness is a seed that lies dormant in
every human being. It is the conscious spirit or shen, the tiny spark
discussed in the previous chapter, that has the power to ignite the
alchemical fire of transformation. The ignition of consciousness is
symbolically represented by Pan Gu's discovery of the axe. The axe,
like consciousness, gives the giant the capacity to cut theworld into
pieces. As we see in the myth , once the spark of self-awareness
ignites, transformation can begin . But this is only the firsť step in a
long and difficult process.
The separation of wholeness into opposites — in the myth , " the
rising ofthe light and the descent of the heavy ” — is felt as a conflict.
This stage is the equivalent of the biblical fall, the loss of the para
dise ofunified , unconscious bliss . It also represents the emergence of
the law of entropy in the universe, the tendency for the energy of
 orderly systems to degrade back towards chaos. Entropy is intro
duced symbolically in the myth by the danger of heaven and Earth
collapsing and once again enveloping Pan Gu. In the healing
process, it showsup in our regressive wishes to " just get back to the
S

way things used to be,” to take the easy way out, or to compulsive
ly act out or fall into a frozen state of depression .
Not giving in to the forces of entropy, not collapsing or rushing
into premature action,marks the third stage of the process. Like Pan
Gu, at this stage, wemust “ bear theweight” of the creative process
until a new set of polarized opposites can form .
This third stage paves the way for the fourth , in which the new
polarization crystallizes and the structure ofPan Gu's body dissolves
to create a new wholeness or “ cosmos.” In the healing process, it is
the time when a person is strong enough to let go of old behaviors
and attitudes so that new possibilities can emerge.
But between the third and fourth stages, a crucial event occurs.
At the moment of his dissolution , Pan Gu must make a choice.
When the forces of entropy finally overtake him , Pan Gu could
either choose to return to the bliss of primal chaos or sacrifice his
own being so that some new organization of higher complexity can
come to life. Pan Gu, like an alchemist, gave himself up to the
process of transformation. His body was dismembered and the parts
were used to create a new pattern. Every single part of Pan Gu's
body was used to form a new , more complex order.

The Leftover Chaos

Once theworld was created , there was a new problem . After Pan Gu's
body dissolved and reformed, the order and disorder that had been
perfectly blended in the original chaos of Pan Gu's egg was not
restored . When the new cosmos formed from the parts of Pan Gu's
disintegrating body, a bit of extra chaoswas left over. In themyth , this
leftover chaos is represented by the insects and lice that crawl on the
giant's body. The insects are, and yet are not, part of the wholeness.

LEAD INTO GOLD 85

 The leftover chaos that hangs around as the by-product of cre
ative processes is like the sludge that accumulates at the bottom of
an engine or the dregs at the bottom of the soup pot that no one
wants to eat. In the story of the Zen cook, or tenzo , the leftover
chaos takes the form of a tiny roach that falls into the soup pot that
the head monk or sensei deliberately places in his bowl. The Zen
master understands that even this part of the soup is necessary.
Unless it is somehow dealt with , the sludge will eventually muck up
the engine and the roach will spoil the soup .
In practice, the dregs are the irritating symptoms we want to get
rid of. They are the personality traits and negative emotions we do
not want to face. They are the bugs in the system , the things that
wake us up at night, alerting us to the fact that the healing process
is not complete . From this vantage point, our obsessions, desires,
instinctual cravings, pet peeves and fantasies are the precious raw
material of personal transformation ! Chronic pain , itches, depres
sion , tics, gas, eczema, tightness around the left shoulder blade . . .
when viewed asmanifestations of disorder that have been left out of
the dynamic equation of a person 's life, these irritating symptoms
begin to reveal themselves as valuable .
Themyth tells us that the return to Tao or final healing cannot
take place until this leftover chaos is somehow integrated. And the
myth reminds us in no uncertain terms that this leftover chaos is a
particularly human problem that only human beings can resolve. In
fact, it is the very stuff that we are made of.
To the Taoist alchemists, the chaotic dregs left over after the
creation of the cosmos were a divine legacy that came directly to
human beings from the unfathomable perfect chaos of Tao . So, to
the Taoist alchemist, the leftover chaos is the most precious sub
stance of all. It is the treasure in the trash, the precious junk that
fools pass by without noticing on the street. The annoying, seem
ingly meaningless bugs, dust balls and sludge piles of life are, in
fact, the secret treasure of the alchemist. The leftover chaos is the

86 FIVE SPIRITS
 prima materia , the stuff of transformation . Through the magical
reversal of alchemy, this leftover chaos is not a problem but rather
our most valuable treasures. It is the fabled lead the alchemist
transformsinto gold .

An ALCHEMICAL VIEW OF THE PSYCHE

Although the ancient Greeks used the word psyche to refer to
the soul, today it most often refers specifically to the mental as dis
tinct from the physical aspects of a human being. Webster's defines
" psyche” as the " spiritual being as distinct from the body,” also " the
mind, themental life of an individual comprising intellect, emotion
and the activities and predispositions of the self.” The dualism of
rational thought has divorced the psyche and its energies from the
body, and the psyche or soul has been reduced to an abstraction
that, in modern Western culture, has very little real significance .
One of the notable exceptions to this practice of abstracting psy
chic energy is found in the work of C . G . Jung, who spent most of
his adult lifetime exploring the nature of psychological experience.
Much of his work took him into the realmsof spiritual and mysti
Om
cal phenomena, and rather than approaching the psyche as an
an
abstraction, he regarded it as a very real energetic system that could
be studied and analyzed .
In his writing, Jung described the psyche as a bipolar spectrum
of energy that extends from a red instinctual pole to a violet or spir
itual pole. Toward the middle range of the spectrum , psychic phe
nomenon enters the realm of human life . But at both ends, individ
ual psychic energy dissolves into transpersonal realms where it
becomes inaccessible to ordinary consciousness. At the red, instinc
tual side of the middle range, the psyche is experienced physiologi
cally through body symptoms, instinctual impulses, perceptions
and desires. At the violet , spiritual side of the middle range, the psy

LEAD INTO GOLD 87

che is experienced psychologically as ideas, dreams, images and
fantasies.
Jung's view of the psyche comes very close to the Taoist alchem
ical system of the Five Spirits, which provides us with a symbolic
map of the psyche that extends, like Jung's spectrum model, from
material to spiritual — or, in Taoist terminology, from earth to heav
en . At the yin , vital, instinctual pole, the lower spirits represent the
autonomic nervous system , primitive brain and lower spine as well
as the reproductive , digestive and basic survival functions. At the
yang, psychic , spiritual pole , the upper spirits represent the frontal
lobe and cerebral cortex as well as the thinking, planning and vision
ing functions of the mind and imagination . From a Taoist alchemi
calperspective, the upper and lower spirits, the yin and yang aspects
of this system ,must be in balance and communication . Their sepa
ration , disharmony and lack of communication lead to pathology
and ultimately to death .
Both the Jungian and alchemical systems emphasize that the psy
che is not an abstraction, not simply a mental and spiritual idea but
a polarized energetic system that is grounded in the matrix of phys
ical being. The vitality of the system is dependent on its bipolarity
and the free flow of energy between the poles. When an excess of
psychic energy accumulates at one end of the system , the other end
becomes depleted and eventually manifests its depletion negatively
in the form of disease - psychological symptoms on the psychic end
or somatic symptoms on the vital end.
From an alchemical perspective, in order for healing to occur, it
is not enough to simply focus on the end of the spectrum where the
symptom is manifesting. Increasing order at one end will only
increase disorder at the other. So , for example, focusing only on the
psychological aspect of a problem , analyzing it intellectually or talk
ing about its causes,may increase order at the mental end, but it will
usually not result in a change at the level ofthe body, at the level of
behavior, desire, or physical symptoms. Conversely, focusing only on

88 FIVE SPIRITS
 the body may temporarily relieve a symptom but will not result in
change at the level of insight or cognitive understanding. As order

gold — is found in the disorder at the other end of the spectrum .

Work that happens at only one side of the spectrum usually leads to
a dead end . There may be restoration or temporary change, but
there can be no real transformation , no new possibility, unless there
is a reintegration of opposites. In order for change to occur, a con
nection must be made between the two poles — or, in Taoist terms,
there must be a marriage of the upper and lower spirits.

The following case studies explore the difference between the

restorative and alchemical approaches. Both forms of treatment
have their merits and usefulness, but they are not interchangeable.
When a physical problem is complex and rooted in emotional or
psychological issues, or when a psychological problem is long
standing and has taken hold at the level of muscle armor and auto
nomic nervous responses, then a deeper, alchemical approach is
needed. In these cases, restorative treatment will usually produce
unsatisfactory results for both practitioner and patient.

Two APPROACHES TO ACUPUNCTURE

The Restorative Approach

As currently practiced, many of the theories and techniques of
acupuncture and Chinese medicine are restorative. From this per
spective illness is viewed as a problem to be gotten rid ofrather than
a treasure to be consciously worked with . In restorative acupunc
ture, the practitioner 's job is to detoxify pathogenic factors , to rebal
ance yin and yang, to tonify deficiencies and reduce excesses. This
allows the flow of the energies of the patient's body to resynchronize
with Tao and retores the natural flow of organic rhythms and cycles .

LEAD INTO GOLD 89

 When I practice this form of acupuncture, I feel that I am a
magician . I take on the role of the “ organizing principle ” of a chaot
ic cosmos. The needle is a magical tool that I use to restore harmo
ny and balance to the patient's organic processes. No conscious par
ticipation or even any cognitive understanding is necessary on the
part of the patient. The process unfolds like a ritual. . . .
I stand beside the treatment table, a hair-thin , shining needle .
poised between my fingers .
“ Take a breath ,” I say to the patient on the table .
I watch as he inhales, the palace of his rib cage expanding to
receive more air.
Icentermyself. Feet planted firmly on the floor. Neck and back
relaxed. Every nerve attuned to the faint vibrationsof qi. Iempty my
mind and focusmy attention on this moment. I invite the energies of
earth and sky to flow freely through my body.
The tips ofmy fingers begin to tingle. I palpate the point. I feel
its magnetism drawing down the needle.
I stand still. I do nothing. Ibecome a conduit for the qi. I feel the
needle vibrate with energy as a pathway clears between my patient
and myself. I prepare for the moment when the needle between my
fingerswill break the boundary of his skin , penetrating the interface
between spirit and matter.
“ And breathe out,” I say.
My patient exhales. The needle, like a silver bird, dives below
the surface ofhis body. I feel the familiar tug of the qi on the needle ,
like the tug of a fish on a fishing line. He grimaces, then laughs. His
face floodswith color.
“ You got it,” he says. “ I felt that all the way down to my feet.”
I pick up his wrist and place my fingers lightly above his radial
artery in order to take his pulses. Pulse taking plays a crucial role in
Chinese medical diagnosis, and after many years of practice, I am
now able to read the pulses in order to diagnose pathology as well
as to determine whether or not a treatment has been successful.

90 FIVE SPIRITS
From my patient's pulses, I can tell that the point I have just needled
has had the desired effect of rebalancing his qi and releasing his
abdominalmuscles.12
“ It's starting to ease up now ,” he says. “ Yeah , it's already much
better.” He continues to relax. His breathing softens.
With that, he closes his eyes. A moment later, he is sound asleep ,
the healing qi coursing through his body.

Studies have shown that acupuncture treatment results in shifts

in the body's biochemistry . In particular, cerebrospinal fluid levels of
enkephalins and endorphins, the body's natural opiates , rise during
and after treatment. In my clinical experience,most patients report
feelings of deep relaxation and mild euphoria after acupuncture.
More than half fall asleep or drift into a relaxed meditational state
after treatment, which I believe is extremely beneficial and actually
functions as part of the healing process, allowing body chemistry to
reset, brain and neurological impulses to reorganize. This kind of
acupuncture is a powerful tool in the healing of physicallevel prob
lems. It also has effects on a psychological level, as it often restores
est es

balance and tranquility to the emotions. When acupuncture is prac

ticed this way, its results are often very good, but they rarely last
long.
The problem with the restorative approach is that human beings
have strayed way too far from the cycles of cosmic energies to be
able to permanently sustain the effects of restorative acupuncture.
The return to a state of primal unity with the rhythmsof the natu
ralworld lasts for a brief timebut quickly recedes under the barrage
of tensions and disharmonies of modern life. Unless the effects of
treatment penetrate to the deepest layers of the nervous system and
effect change at that level of behavior and character, the organism
surrenders to the forces of entropy and returns to its habitual state
of imbalance. Then the original symptoms quickly return or are
replaced by others.

LEAD INTO GOLD

The Alchemical Approach
When we approach physical and emotional distress not only as a
symptom of a loss of integrity but also as a kind of chaos that can
be used to create a new kind ofwholeness, then we open to the pos
sibility of a more long -lasting and alchemical kind of healing. I have
found that this kind of healing is much more challenging than heal
ing that is restorative or compensatory. It requires a willingness of
the patient to engage in the healing process, to face the unknown
and to consciously endure painful states of being. It also requires a
willingness of the practitioner to be in a relationship with the patient
that goes beyond the hierarchical relationship of doctor ormagician .
The patient and practitioner work together to build a bridge
between the body and the mind, the vital energies of the body and
the psychological energies of the soul.
Let's return to the restorative treatment example described
above and see how it would look from an alchemical orientation .
“ And breathe out, I say.
My patient exhales . The needle, like a silver bird , dives below
the surface of his body. I feel the familiar tug of the qion theneedle,
like the tug of a fish on a fishing line. He grimaces, then laughs. His
face floods with color.
“ You got it,” he says. “ I felt that all the way down to my feet.”
I pick up his wrist and place my fingers lightly above his radial
artery in order to take his pulses.
“ It's starting to ease up now ,” he says. “ Yeah , it's already much
better.” He continues to relax. His breathing softens. His eyes close .
As his body relaxes, rather than stepping away and letting him
drift off into sleep , I ignite the alchemical process by using a tech
nique from Five Element Acupuncture known as the Spirit of the
Point. Here Iuse the information and poetry that is embedded in the
nameof every acupuncture point to deepen the treatment.
I begin by telling him the name of the point. “ Zhong Wan
Middle Hollow ,” I say.

92 FIVE SPIRITS
 I pause for a moment. In the silence that follows, the healing
power embedded in the name of the point begins to work. He's alert,
listening in an easy, relaxed way . I see he's digesting the point, taking
in the name, letting the words combine with the sensation of the nee
dle in his stomach so that they becomepart of his inner experience.
“ Middle Hollow . This point is related to the earth element. It's
on the Stomach Meridian . It's in the center of the solar plexus, the
power
ver center. It 's all about the center, the stomach . You always say

that's where your problems tend to show up .”

-- -
“Hmmm . . .” I see he's traveling around insidehis body, check
ing his body sensation for connections to this point that is gradual

--
ly becoming his own special point. Then , heopens his eyes and looks

-
at me.

--
“ That's just the spot where the knot is. I always feel it in my
stomach . Like a rock , a frozen block of ice, always there, always
tellingme to domore, do more. It's never enough . It's all on me. I'm
the center of the family, the center at work. Then the indigestion
starts and I feel lousy.”
I see by the light of recognition in his eyes that his upper spirits

- -
are engaged in the process.He's thinking about the feelings and con
necting them to images. But I also know he tends to go off into his
head , to leave his body when he gets wrapped up in ideas so , I invite
him to bring the spirits down to the level of physical sensation .

-
“ So maybe just take a minute to be with that,” I say. “ What's it

- -- -
like to just be with the knot, right where that needle is? Take a
breath in there and see if you can get a look at it.”

-
- --
becomes more even . There is a silence and I am not sure if he has
fallen asleep . I just stand there and do nothing. I trust that the nee -
dle is continuing to affect his nervous system .
A few moments later, he opens his eyes again. “ The truth is, I
can't do it all,” he says. “ I have to let some of it go.”
He takes a long, deep breath . I see the tension in his jaw relax as

LEAD INTO GOLD

his psychological insight combines with themovement of qi to affect
a small transformation at the level of the spirits.
“ I like that, ” he says. “ I like the idea of letting it go .” And then
he adds,
“ This needle is really working. I actually can feel the ice starting
to melt.” He closes his eyes. A moment later, he is sound asleep , the
healing power of qi coursing through his body.

This is a simple example of how an alchemical approach that

connects mental and physical experience can help a person heal on
multiple levels. Unlike Western psychotherapy, where the therapist
might delve into the question ofwhy this patientmanifested his feel
ings of hyper-responsibility through his digestive problems, focusing
on past history and parental insufficiencies, Chinesemedicine focus
es on the immediate moment, the climate of this person's life right
now and how itmay be out of rhythm with Tao. Rather than offer
ing personal support or sympathy for his early suffering, the sym
bols and concepts of Chinese medical theory give the patient a way
to find a path thatmight work better for him now .
The language and ideas of Chinese medicine are rooted in myth
ical consciousness and can be intentionally used to create healing
images and symbols in the imagination . This supports a person in
bringing the mind and imagination — the fiery energies of the yang
upper spirits — down into the alchemical cauldron ofthe bodywhere
they can mingle with the watery essences of the lower spirits — the
energies of the nervous system ,muscle tissue and instincts. In this
way an alchemical transformation can occur, an insight or “ Aha !”
that leads to an upgrade in a person 's way of being. Through this
descent ofspirit into matter, a truly new possibility emerges and one
begins to see one's life differently.
When I practice this kind of Alchemical Acupuncture, I think of
the altered state induced by the acupuncture needle not only as a
respite for the patient from the stresses of life but as a way to open

94 FIVE SPIRITS
the door to deeper layers of the nervous system , the imagination and
the body unconscious. I support the patient so the relaxation of the
body initiates a descent into mythical consciousness. As the nervous
system reorganizes, the thinking mind recedes to the background
and body awareness becomes more acute.
At this “ in between ” moment, as the shock of the needle dis
solves rigid holding patterns that have been embedded in the mus
cles and nervous system , an image or a symbol (in this case, the
name of the point) can be used as a kind of organizing principle , a
tiny grain of sand, around which the pearl of a new possibility can

occur as a result of the needle are leftover chaos that can be reorgan
ized and fixed into thematrix of the psyche through the use of the
images and metaphors of Taoist alchemy.
The needle produces a shock to the system that is the first stage
of transformation, the moment when the egg is cracked by self
awareness. Like lightning the needle initiates a process of change
awareness ces

that includes both shattering and reorganization. If both patient and

practitioner are able to withstand the powerful energies unleashed
during the process, the end result is transformational. Even in the
simple case described above, we see that reinforcing the systemic
shock of the needle with imagery and conscious insight can bring
about the creation of a new possibility, a new organization ofhigh
er quality, efficiency and complexity.

In Chinese medicine, the basic law of free flow holds true on

every level of the being, the physical as well as the psychological.
When the qi in the area of a block becomes congested and stagnant,
the qi in other areas becomes undercharged. This situation results in
physical pain , illness, emotional upsets and psychospiritual distress.
The basic technique of the restorative approach involves locating the
block and releasing the stuck qi so that the system can be restored
to its former organization , the life force can once again flow freely,

LEAD INTO GOLD 95

and the person can return to the full expression of his or her origi
nal nature. In the example, I was able to release the qi stuck in my
patient's abdomen by needling an acupuncture point on the Stomach
Meridian that was related to digestive function. Unless my patient's
relationship to his inner and outer life changed, however, the forces
of entropy will almost certainly result in the dissolution ofthis new
order.Most likely, he will return to his old pattern of overworking
and holding stress in his abdominal muscles. Sooner or later the qi
will once again become blocked. The treatment will have to be
repeated and nothing essentially new will have come to life .
But when I approach the case from an alchemical perspective, I
view my patient's stuck qi as an indispensable component of the
transformation process, the lead without which there can be no
gold . The pain ,malaise, discontent, chronic indigestion and depres
sion that arise from the patient's block are the base material out of
which something new and precious can be made. In this case,
unblocking on a vital or lower spirit level at the point of stuck tight
ness in the belly, released qi that was gathered up by the psyche and
incorporated into a conscious insight. The stuck abdominaltension
was the “ lead,” the primary material to be used in the work oftrans
formation. Rather than simply needling the qi and releasing it back
into the life cycle, I supported my patient in treasuring the stuck qi
and working with it in various ways. The goal in this kind of treat
ment is to use the needle to dissolve the qi, which is stuck at the
physical level. As order and efficiency is restored at the level of the
vital energies of the autonomic nervous system , the disorder at the
level of the cerebral energies ofthe psychebecomes apparent.
The tendency at this point is for the patient to drift off to sleep
while the nervous system reorganizes. However, if we encourage a
patient to stay aware of the reorganizing process, it is possible to
work with the new disorder and use it to create a new , more endur
ing integrity. In this way, when the system reorganizes it forms a
new , more stable wholeness that is far less likely to deteriorate .

96 FIVE SPIRITS
 These dark areas or blockages of qi coagulate in the tissues of the
body as chronic pain , lumps and tumors. They accumulate in the psy
che as obsessions and depression and can be seen in regressive, repet
itive behavior patterns that do not support the arising of life. In the
ancient alchemical text The Secret of the Golden Flower , Master Lu
Tung Ping describes this place as the abysmal, the “ place where the
sun sinks into the Great Water . . . when the thunder [the creative
force) is in the middle of the Earth quite hidden and covered up." 13 -
In Taoist alchemical texts, work at the level of the stuck qi was
spoken of as a crucial stage of the process of transformation. It is the
hard, boring, seemingly meaningless work , the surrendering ofthe will
and the enduring of uncertainty, that precedes and precipitates the
weiji or crux point — themoment ofthe spontaneous “ Aha!” when the
split realmsof body and spirit reorganize to form a new integrity.

ACUPUNCTURE AS AN ALCHEMICAL ART . - -- - -

The goal of alchemy is transformation , change that results in an

increase , a reinvigoration, or a rebirth . The alchemist's ultimate
quest is the transformation of a human being from an ordinary per
son into a spiritually enlightened or “ illuminated ” sage. The goal of
Alchemical Acupuncture is to facilitate this kind of transformation
through the healing process.
After twenty years of working with Taoist alchemical principles
and inserting acupuncture needles into the human body, I am con
vinced that acupuncture is an alchemical art and that it has the
capacity to reverse entropy. Sometimes this reversal is so slight and
short-lived that it is barely noticeable beyond a brief surge of ener
gy or relaxation ofmuscle tension . But in other cases, if the patient
is committed and willing to withstand the challenges of an authen
tic transformational process and the acupuncturist is willing to work
at an alchemical level, the reversal of the forces of entropy results in

LEAD INTO GOLD 97

a permanent upgrade in the organization of a patient's being. In
these cases, acupuncture supports psychospiritual changes that alter
the course of a person's life and destiny.
As an acupuncturist, I have seen vitality return to devitalized
patients through the insertion of the acupuncture needle. I have seen qi
stuck in the physical body in the form of chronic pain or stagnation dis
solve into freely moving, vitalizing emotion . And I have watched as
destructive behavior patterns shatter and transform into the pure light
of spiritualinsight and wisdom . The energy that has fueled these trans
formational processes has come not from outside the patient but from
within . No medicine or electro -stimulation has been injected or added
to the closed system of the patient's bodymind, yet vitality, potency,
curiosity, animation and wisdom have increased.
Through my years of observing patients in the treatment room ,
I have come to believe that the energy that fuels this seemingly
miraculous reversal of entropy results from acupuncture's ability to
re-polarize yin and yang energies of the qi, specifically the energies
of the upper and lower spirits. Through this repolarization, the qi
oscillates more quickly and intensely between the realms of psyche
and body, spirit and matter. As entropy and negentropy increase at
opposite poles, the overall tension of the system also increases and
vitality is restored to the body and the mind. If a patient stays with
the process long enough ,thenew organization of the qi can be fixed
at the level of the spirits or autonomic nervous system and perma
nent transformational upgrades can occur.
Western scientists have attempted to explain this phenomenon
by saying that acupuncture affects the electromagnetic field of the
body. But to me, this attempt to study one system using the logic of
another is counterproductive. Studies and tests have successfully
proved that acupuncture works by measuring its effects. However,
so far there have been no Western scientific theories, tests, or exper
iments that have successfully explained how it works. Ibelieve that
Western tests have been unable to prove the validity of the electro

98 FIVE SPIRITS
 magnetic theory, the Gate Theory,14 or any other modern scientific
explanation because acupuncture is alchemical. Its logic is mythical.
It works in a non -linear realm that exists between matter and spirit,
at the level of the subtle body. The energies that are activated by the
acupuncture needle cannot be quantitatively measured because they
exist in a dimension that transcends the temporal, spatial and causal
limitations of Western science. Yet they can be qualitatively experi
enced as real changes that can be seen and felt in the patient's body,
emotions, spirit and daily life.
The physiologicalsystem thatmost closely correlates to the terrain
of the acupuncture meridians is the nervous system , but the nervous
system alone is not enough. It is only when we restore the
autonomously animating energies of the divine to the fleshy structures
that sustain organic processes that we begin to get a picture ofthe ter
ritory where acupuncture happens. This mysterious realm of alchem
ical transformation is what we in the West describe as the soul.

Tan: A Look at the Chinese Character

The Chinese character for " alchemy” is tan , the same character used
to refer to cinnabar, the prized mineral of Taoist alchemists as well
as the color red. Tan is sometimes said to represent a fragment of red
cinnabar buried in an underground mine. Other interpretations of
the character describe the speck of cinnabar as enclosed in a crucible
or alchemical cooking vessel.

Tan , alchemy

LEAD INTO GOLD 99

 Cinnabar has a long and complex history in Taoist alchemy and
Chinese medicine. In waidan, or outer alchemy, the primary concern
was the decomposing and recomposing of this bright red mineral to
form medicines, tinctures, pigments, works of art and jewelry. In
neidan, or inner alchemy, the focus was on the inner nature of
IS was (

cinnabar and its parallels to the inner nature of human beings and
the cosmos.
The mineral cinnabar, ormercuric sulfide, is formed when mercu
ry and sulfur combine. In alchemical tradition the world over, these
two substances are considered indispensable, regarded as the ultimate
expression of yin and yang, the masculine and feminine principles.
Cinnabar represents the alchemical marriage, the coniunctio , the
recombining of themasculine and feminine to create new life.
Mercury exemplifies the yin , with its watery, cold disposition.
But mercury's silvery, quick and ever-shifting nature is also related
to the yang male sexual fluids as well as to pure, unfettered con
sciousness. So mercury personifies the yin aspect of the yang that is
central to sexuality and reproduction .
Sulfur, on the other hand , embodies the hot, dry, combustible
qualities of yang. But sulfur's crimson, dense, opaque, inert quality
is also related to the yin feminine menstrual blood and the heavy
flesh of the body. Sulfur is related not only to the uterine blood and
the ovum but also to pure matter. So sulfur personifies the yang
within the yin that is central to sexuality and reproduction .

CINNABAR AS A MEDICINAL HERB

Cinnabar is paradoxical. Although it is poisonous, it can also heal, so

cinnabar hasbeen used for centuries in small quantities as a crucialmedic
inal. It is said that cinnabar sedates the heart, calmsthe spirit and reorders
a scattered and fragmented psyche. Anxiety , insomnia, fright, obsessions

100 FIVE SPIRITS

 and disturbing dreams are all symptoms that were said to indicate the
need for cinnabar.
Due to its toxicity, cinnabar is no longer used in modern Chinese
herbal preparations, but traditionally powdered cinnabar coated the clas
sic formula for insomnia , the Emperor of Heaven's Special Pill to Tonify the
Heart. It is also one of the chief ingredients in Cinnabar Pill to Calm the
Spirit and Magnetite and Cinnabar Pill, both ofwhich were used to help
patients heal after sudden ,terrifying experiences, shock , anxiety , phobias
and uncontrolled emotion.

The Cinnabar Field

Cinnabar is found hidden deep beneath the earth. Its color is red , the
color of the fire that burns in the darkness of the planet's core. In the
metaphorical thinking of Taoist alchemy, the creative fire of sexual
ity and the transformative heat of the digestive processes are the
bodily equivalent to the fire at the core of the Earth . In the
metaphorical thought of the ancient Chinese, the human body is a
microcosmic reflection of the planet. The part ofthe abdomen below
the umbilicus,where this life fire burns, is the anatomical equivalent
to the planet's core . It is the lowest of the three cauldrons or what
Chinese healers call the “ alchemical burning spaces” of the body.
This lower part of the abdomen is referred to in Chinese medicine as
the tantian, which literally means “ cinnabar field .”
The tantian is considered a furnace that empowers alchemical
transformation , the power center of the body. It is the place from
which Chinese martial artists move and the area where the aware
ness is focused in Taoist, Chan and Zen Buddhist meditation . The
emptiness of the lower cauldron makes it usefulbecause it is a space
for the transformative fires of the spirits to burn .
Besides symbolizing the fire of the tantian , cinnabar symbolized
the potent energy that is stored in matter. This “ lower fire” — the

LEAD INTO GOLD 101

 power of the lower spirits — is the polar opposite and partner of the
fire of the upper spirits that comes to us from heaven . While the fire
of the upper spirits is initiatory and inspiring, the lower fire is the
fire of potency. It is the power to do and to manifest as opposed to
the initiatory spark or inspiring breath of the yang.
In alchemical terms, when we reach the farthest end of one
polarization , there is a reversal. European alchemists referred to this
as the enantiodromia . It is the compensatory function found in bio
logical and psychic processes whereby some energetic event taken to
its furthest extreme will spontaneously produce its opposite. Taoist
alchemists recognized this compensatory function in every aspect of
the cosmos. They made it the centerpiece of their philosophy, sym

yin and yang that, through the tension of their opposite polarities,
create the vibrating field of life.
So, although the earth is associated with yin , with coldness,
darkness and stillness, at its core we find the yang. The speck of fiery
spirit in matter and the speck of dark matter in spirit are mysteries
that fuel the engine of the eternal round, the dance of endless trans
formation. Without this speck of very special matter, the fire ofspir
it would have nothing to burn. And without its speck of special fire,
the yin waters could not produce life.

Two CASE STUDIES

In order to further clarify the differences between the restorative
and transformational approach to acupuncture and to show how
each is useful and appropriate in different situations, I offer two
examples from my practice . Both cases involve the problem ofado
lescent menstrual irregularity yet needed to be approached quite dif
ferently. The first case required simply a realignment of qi in order
 second case, the patient had no stable wholeness to return to . I need
ed to support her in assembling some kind of wholeness from the
shattered parts of her body awareness and the split-off chaos of her
repressed feeling for life. I do not believe that this second case would
have resolved without a deep working through of the chaotic emo
tions that were unleashed as the needles liberated the stuck gi in this
young woman 's body.

Case I: Back on the Path

The first patient was a young woman whose period had begun when
she was thirteen. Her cycles had been increasingly irregular, and at
age seventeen the period stopped completely for five months. When
she came for treatment, her complexion was pale but her eyes were
lively and curious. She displayed an appealing adolescent shyness
combined with a dash of surliness and a healthy skepticism about
Chinese medicine. She asked quite a few questions about acupunc
ture and then agreed to tell me about her problem .
Among other things, she told me that she had become a vegetar
ian two years earlier because of her love for animals and a strong
commitment to animalrights. In addition to her menstrual irregular
ity, she complained of fatigue, lack of appetite and difficulty falling
asleep at night. .
From a Five Element perspective, the element that was most
imbalanced was Earth . In addition,the Wood elementwas weak and
needed support. From a traditional Chinese medical perspective, her
menstrual irregularity was due to blood deficiency. I focused treat
menton Spleen and Penetrating Vessel points and added direct moxa
treatment to Bladder 17 and Bladder 38 in order to build the blood .
Wediscussed her diet and she agreed to add a small amount of fish
to her vegetarian meals. I also suggested that she get in bed before
11:00 p .m . (“ Wood ” time). She was able to implement this earlier
bedtimeprogram on weeknights and her sleep cycles improved. Her
period returned after three visits, and the menses settled into a rea

LEAD INTO GOLD 103

 -
-
-
sonably regular pattern after that. The patient came for a total of

-
--
five sessions.
The last I heard from her, her periods were regular. She is cur

- - -
rently majoring in physics at university, is an animal rights activist

- -
and works part time as a car mechanic . In the case of this young

-
woman's treatment, there was no need to reintegrate the shattered

-
parts of her being. Her problem was basically physical.
Acupuncture, moxa,'s dietary modifications, support and reassur
ance were enough to set things right, to restore the Tao and allow
her toto continueе on
о with a unique and fulfilling young womanhood.
von

Case II: The Stone Gate

The second case was a nineteen - year-old woman , recently married,
whose periods had stopped abruptly one year earlier. She was part
of a very strict religious sect and was expected to become pregnant
soon after marrying. Her mother made the initial appointment and
came to see me first to discuss her daughter's problem . She told me
that the whole family was desperate . They had yet to reveal the sit
uation to the young woman 's husband for fear that he would move
to annul the marriage.
When the young woman arrived for treatment, her face was
swollen, pale and puffy. She stared at the floor throughout the inter
view and answered my questions in monosyllables. On a physical
level, this woman 's symptoms included abdominal pain and
extremely cold feet, hands and abdomen . Her belly was so tight she
could hardly tolerate even light palpation . I diagnosed her as a
Water causative factor and surmised that her amenorrhea was due
to Cold in the Uterus. I felt that her problem was deeply rooted at
the soul level and that she would not get better unless this level was
addressed.
Our work proceeded very slowly. For the first few weeks, even
the gentlest needling produced sensations of excruciating pain . Half
the session was sometimes spent talking her through her terror and

104 FIVE SPIRITS

her resistance to the needles. She said that the taste of herbs I gave
her was unbearable and she took them sporadically.
I found thatmoxa sticks on her abdomen relaxed her,as did rice
grain moxa on Kidney 2 and 3 and Heart 7 . After two months, there
was no sign of change in her cycles butshe had begun to be able to
make eye contact with me. Gradually she started to talk about her
feelings and to express her terror, rage and despair. For several
weeks, she sobbed through the sessions and then became angry at
me for making her feel these feelings when it “ wouldn 't do any
good .” After she saw that I was not upset by her strong feelings and
anger, she began to trust memore.
In this woman 's treatments , I combined work on a physical level
with very deep soul level treatment.Her uterus was cold not only on
a physical level but on an emotional and soul level as well. When I
touched her abdomen , I got an image of something stuck there . I
used moxa, gentle supportive touch and conversation to get things
moving. Eventually she began to reveal some of her marital difficul
ties including her confusion and terror of physical intimacy. A piv
otalmoment came when I decided to use a point called Stone Gate .
I applied moxa to this point and spoke to her about the image of the
Stone. I suggested that she imagine softening the stone in her
abdomen by breathing into it as I warmed the area with a moxa
stick . For the first time, she agreed to “ try breathing.” This brought
about a strong release of emotion. At the end of the session , her
cheeks were rosy and she thanked me for my help . That week she
was able to begin to talk to her husband about her problems.
I worked with this woman almost weekly for over seven months.
At the end of that time, her periods had still not returned to normal.
However, she looked different. Her cheeks had color and she was able
to look at me when we talked. She was also communicating more
freely with her husband and beginning to relax with him physically.
At this point, she decided to take a break from acupuncture.
After conversation with her doctor and her husband, she decided to

LEAD INTO GOLD 105

Several weeks later, she called to tellme that she had gotten her peri

In some situations, it is notnecessary to address a patient's prob

lem from a transformational perspective. When a person 's outlook
on life , situation and behavior can “ contain ” them , energetic balanc
ing with acupuncture and herbsmay be sufficient to restore the Tao.
When the container of a person 's life is too small, does not fit, or is
completely shattered, however, it is necessary to enter the terrain of
alchemical healing. Although a rational, deductive approach to diag
nosis and treatment planning is still important, this level of work
also requires that the practitioner have the ability to organize treat
ment strategies according to mythical logic and to open to the non

siveness.

106 FIVE SPIRITS

 .

Chapter Three

The Axle and the Wheel:

The Five Elements and the Five Spirits

t dawn, the sage stood at the edge of the road and

watched the farmers as they headed toward the market.
1 1 He watched as the carts passed, one after another, laden
with fresh vegetables and rice. The farmers waved and offered him
rides but the sage simply stood with his hands clasped behind his
back and stared intently at the turning wheels.
When the sun had risen well over the horizon and the last cart
had rumbled past, Lao Tzu turned and walked back up the moun
tain . When he got to his hut, he made himself green tea and poured
it slowly into a cup. He pondered the tea in his cup , the motion of
the carts, the spinning axle and the turning wheel. He pondered
change and the turning seasons,and his own being. At last he picked
up his ink brush and wrote :

Thirty spokes converge upon a single hub,

It is on the hole in the center that the use of the cart hinges.
Wemake a vessel from a lump of clay.
It is the empty space within the vessel that makes it useful."

107
A Taoist COSMOLOGY
According to Taoist tradition , the cosmos began as chaos, an
unbroken unity like the egg of Pan Gu. In the beginning was Tao, the
unknowable wholeness beyond space and time, being and non -being,
form and formlessness. Eventually the original unity polarized and
the opposites of yin and yang came into being. After yin and yang
rn .
ven
appeared , heaven and earth separated and the world was born .
Just as the tension between positive and negative charges creates
an electromagnetic field ,thetension between the opposing polarities
of yin and yang created a third phenomenon — the field of qi, the life
force. As the field of qi was compressed and expanded by the ten
sion of the opposites, it gathered potency and momentum and began
to spin outward from its own center. The three became four and the
compass points of the directions came into being.
As the centrifugal forces of the spinning qi increased, the heav
ier, coarser yin qi separated from the yang. The four directions fur
ther divided to form wuxing, the horizontal wheel of the Five
Elements: water, wood, fire, earth and metal, the basic components
of life on earth. The Five Elements went round and round , creat
ing, destroying and transforming each other in endless cycles. The
circulation of the Five Elements formed the Great Round, the
Wheel of Life ,which represents the cycles of the natural world , the
seasons of life that spin in endlessly repeating rhythmsof change.
In the middle of the Wheel, a vortex or empty center appeared .
Here the lightest , most ephemeral yang qi gathered to create
wushen , the vertical Axle of the Five Spirits. The Five Spirits animate
the Wheel of Life and infuse the Five Elements with the light of the
divine. At the center of the wheel is the empty space where the Axle
of the Spirits spins its vitalizing and illuminating energies out into
the material world .
The Five Spirits that gather at the empty center of the wheel
make the Five Elements useful to human beings in a very particular

108 FIVE SPIRITS

 FIGURE 4: A Taoist CosMOLOGY

YANG formlessness

YIN form QI the field of life

ΤΑΟ and transformation

FIVE SPIRITS the Empty Center

FIVE ELEMENTS the Great Round

way. The spirits transform the material elements from dead weight
into the vital matrix of the soul. Asthe spirits and the elements min
gle, the earth becomes a sacred cauldron where the mystery of psy
chospiritual alchemy can occur. Through the influence of the spirits,
lead becomes gold and an ordinary human being becomes a sage. By
allowing the Great Round to travel through time, the Axle of the
Spirits transformsthe Great Round into a Spiral of Transformation

THE AXLE AND THE WHEEL 109

 that can break free from the endlessly repeating cycles of nature.
Together, axle and wheel create the possibility for alchemical trans
formation: change that results in a permanent upgrade of the poten
cy, complexity and quality of life energy.

FIGURE 5: THE AXLE AND THE WHEEL:

THE FIVE SPIRITS AND THE FIVE ELEMENTS

HEAVEN
SPIRIT
YANG

Shen
The Wheel ofthe Five Elements

Hun

The Axle of the Five Spirits

Zhi
YIN
MATTER
EARTH

IIO FIVE SPIRITS

WUXING : THE CIRCULATION OF THE FIVE PHASES

The cosmic cycle of birth , growth , harvest, death and renewal has
been an important aspect of human experience for millennia , forming
the basis of rituals and myths for as long as human beings have told
stories about the world and wondered about their relationship to the
divine. This repeating circular pattern has determined the dance steps
of shamans and the architectural designs of ancient temples.
The Chinese medical theory of the Law of the Five Elements is
based on this same cosmic cycle. The Five Elements developed from
a shamanic symbol into a philosophical idea around 300 BCE. The
actual codification of the theory is attributed to the Chinese philoso
pher Tsou Yen. Today, Five Element Theory plays a significant role
in the healing of symptoms that are rooted in emotionaland psycho
somatic distress.
The Law of the Five Elements describes the way organic
processes occur on our planet. Each element characterizes a particu
lar aspect of this energetic movement, relating to a particular vital
organ , season, color, sound, odor and emotion. In this way each ele
ment crystallizes a multiplicity of associated correspondences into a
single gestalt of meaning.

- -
The term “ Five Elements” is a translation of the Chinese term

-
wuxing. The character xing is a picture of two footprints going for

-
-
wards. It is also described as a crossroad where the path changes.

- - - -

Xing, five elements

THE AXLE AND THE WHEEL III

 Although the Chinese word xing is usually translated as “ ele
ment, ” many authorities acknowledge that other translations may
be more accurate. Acupuncturist and classical scholar Kiko
Matsumoto qualifies her use of the term “ element” when she
writes, “ The Chinese character we translate as 'Elements’ is some
times rendered as 'phases' or 'movements. In the ancient writings
it meant 'crossroads.' This more literalmeaning had the symbolic
advantage of implying the energetic coordinates of a larger cosmo
logical system .”
Whether we choose to translate xing as “ element,” " phase,” or
“movement,” it is crucial to understand that the character implies a
passage and a passing through . Xing is not thing butprocess , a noun
that is at the same time a verb .
Wu means “ five.” The ancient character for this number was
simply X . As previously noted , this character implies the idea of a
center. Five is the number of the central position. X marks the spot.
To the Chinese this is the place at the center is earth , the place where
yin and yang meet to bring life into manifestation . X is a graphic
representation of the idea that the Five Elements, the five evolution
ary movements of life, emerge from the duality of yin and yang. At
the crossing point of yin and yang, time and space, inhalation and
exhalation (the two breaths of the qi), at themidpoint of the four
directions, is the knot of life , the center point that is five.

The Correspondences
Each of the five phases corresponds to a particular natural ele
ment - water,wood, fire, earth , or metal — but the elements are only
one of many associated correspondences connected to each of the
five phases. Each phase contains a cluster of images and ideas that
includes colors , seasons, times of day and flavors. Although these
associations cannot always be rationally explained, for themost part
they resonate with universally recognizable intuitive or somatic
experiences.

112 FIVE SPIRITS

 FIGURE 6 : WUXING , THE WHEEL OF LIFE:
THE FIVE PHASES

FIRE

WOOD EARTH

negentropic lifting entropic descending

and structuring energies— yang and disintegrating energies— yin

WATER METAL

THE AXLE AND THE WHEEL 113

 ELEMENT ORGAN SOUND CLIMATE Color
water kidney . groan cold blue/black

wood liver shout windy green

fire heart laugh heat red

- -- - - - - - - -
earth spleen sing dampness yellow
metal lung weep dryness white

ELEMENT PLANT PART FUNCTION | SEASON SPIRIT

water seed gestation winter zhi

wood shoot sprouting spring hun

fire flower blossoming summer shen

earth fruit harvest late summer

metal compost death autumn po

The Sheng and K 'o Cycles

The Law of Five Elements describes the ongoing, repetitive cycles of
gestation , birth, growth , transformation and death . The elements
mutually create and destroy each other in the endless dance of life
and death, entropy and negentropy. They create each other follow
ing the pattern ofthe sheng or life cycle: with qimoving clockwise ,

114 FIVE SPIRITS

water nourishes wood, wood feeds fire, burned wood turns to ash
and creates earth , and earth disintegrates into the minerals ofmetal.
On the left side of the circle, from water to fire, the movement of qi
is yang and negentropic as it lifts upward toward spirit, differentiat
ed form , increased order, expansion and potency. But on the right
side of the circle, from fire to metal, the forces of yin entropy take
over. As the potency of the yang lifting energies run down, order,
efficiency and complexity of form disintegrate back to chaos.
The phases control or destroy each other in the k 'o or control
cycle: with the qimoving in a clockwise direction along the lines of
the inner pentacle, water controls fire, fire melts metal, metal cuts
wood , wood contains earth , and earth limits and controls water. In
the k 'o cycle, the destructive aspect limits the powers of the creative
aspect of matter.
The patterns of the sheng and k 'o cycles can be applied not only
to cosmic events like the seasons or to the emotions but to the
progress of any creative project.
The sheng cycle is the outer circle of the pentacle diagram ofthe
Five Phases. According to this cycle, anger gives birth to joy just as
wood gives birth to fire. Sympathy is born of joy just as the ashes of
burned wood give birth to the soil ofthe earth and so on around the
wheel.
The k 'o cycle or control cycle also unfolds in a cyclical pattern.
It limits and qualifies the creations of the life cycle. The energy of
this cycle moves across the crisscrossed inner lines of the star as
water controls and qualifies fire, wood controls earth , fire controls
metal, earth controls water and metal controls wood.
Without the limiting and qualifying effects of the k ' o cycle, the
sheng cycle would endlessly produce more forms and the cosmos
would be choked in its own prolific productivity of form . Without
the creative and quantifying effects of the sheng cycle, the k 'o cycle
would endlessly limit the production of form and the cosmos would
dwindle away to nothingness.

THE AXLE AND THE WHEEL IIS

 FIGURE 7 : SHENG AND K 'o CYCLES

FIRE
SUMMER
RED
LAUGH
wood creates fire . JOY fire creates earth
anger releases joy joy
hen cyc sympathy
s feeds le
WOOD
SPRING
GREEN EARTH
ANGER ko cycle LATE SUMMER
SHOUT YELLOW
SYMPATHY
SING

earth createsmetal
water creates wood sympathy leads
fear moves to anger to grief
WATER METAL
WINTER FALL
BLUE /BLACK WHITE
FEAR GRIEF
GROAN WEEP

metal creates water

grief moves to fear
WUXING : THE FIVE PHASES

K ' O CYCLE RELATIONSHIPS

wood breaks up earth anger breaks up excess sympathy
earth absorbs water sympathy absorbs fear
water extinguishes fire fear extinguishes excess joy
fire melts metal joy melts grief
metal cuts wood grief cuts anger

116 FIVE SPIRITS

ELEMENTS AS ARCHETYPES

When ancient Chinese physicians spoke of the elements, they

meant the everyday natural elements: water, wood, fire, earth and
metal. But they also meant Water, Wood, Fire, Earth and Metal- as

also a symbolic expression ofhow the life force moves and manifests
on our planet and in our psyches. In Western psychological terms,
the elements are what C . G . Jung describes as archetypes.
The term “ archetype” comes from ancient Latin and refers to a
divine form that exists outside of time and space. At the turn of the
twentieth century, however, Jung began to use the term toto refer to
certain patterns and motifs that appeared in the dreams and fan
tasies ofhis patients aswell as in the traditional artwork and legends
of people from ancient and far-distant cultures. He noted that these
recurrent motifs formed the basis of myths and religious symbols
and appeared repeatedly in the individual as dream images and tran
scendent visions. Jung believed that these recurrentmotifs and sym
bols were an inborn part of the human nervous system and emerged
from a symbol- forming drive that was innate to the human psyche.
Although their expression reflects variations of time and culture,
archetypes themselves exist beyond time and space. They are similar
to biologicalinstincts in that they are innate to the human organism
and highly resistant to change. Just as sparrowsbuild their nests in
a particular way that does not vary through time or geographical
location, so the dreams,myths and symbols of human beings form
repeating patterns and motifs throughout space and time.
Archetypes constellate around astronomical, geological,meteor
ological and biological phenomena, yet their expression reflects the
inner drama and development of the human soul. For example,
when we see the symbol of the rising sun in a modern dream or
carved on the side of an ancientbronze vase, we know we are in the
realm of the solar hero , the one who overcomes the darkness of the

THE AXLE AND THE WHEEL 117

night and re-ignites the forces of life. In Jung's words, “ All the

phases of the moon , the rainy seasons and so forth , are in no sense
allegories of these objective occurrences;rather they are the symbol
sne
s
becomes accessible to man 's consciousness by way of projection
that is,mirrored in the events of nature.”3
Like acupuncture points on the body, the archetypes are points
where the life force tends to gather in the soul. They are knots of
concentrated psychic energy, accumulation points where very subtle
levels of qi can be touched and moved. Archetypes attract, fascinate
and even overpower us. They are a doorway between the everyday
world of nature and the divine, invisible world beyond.
The Five Elements as well as other early theories of traditional
Chinese medicine are rooted in archetypal consciousness . These the
ories contain universal truths that touch us at deep places in our
being. Their imagery and poetry begin to heal us at unconscious lev
els long before we have any conscious understanding of the theories
themselves. I have found that these archetypal images are another
kind of needle that can be used to move qi on the level of the body
and the soul.

Shui (water)
The element of water represents the water that pours
down from the sky as rain and that weboil in a pot on
the stove as well as the essence or original nature of
water. The character is a picture of a river. It is a
graphic expression of the flowing nature of water as it undulates
between motion and stillness, this way and that. The element of
water includes crashing waves, bubbling springs, steaming vapors,
dew drops and ice crystals . It is the energy of winter, of the seed,
of depth , darkness , dormancy and storage as well as the qualities

118 FIVE SPIRITS

of receptivity and gentle yet relentless power. Water gives an organ
ism the ability to trust, to wait until the moment is right, and then
to erupt like a geyser or a sprouting seed from the darkness of the
earth into the light.

Mu (wood)
The element of wood represents the wood we burn in the
fireplace or use to build a table as well as the original
nature of wood. The character is a picture of the trunk
and roots of a tree. It is a graphic expression of the vertical thrust of
the wood that shoots upward and moves with great determination
toward the light, as well as the downward push of the roots sinking
deep into the soil. The element wood includes the twigs and branch
es that quiver in the wind and the leaves that taste of the color green .
It is the energy of spring, of new beginnings, progressive movement
and reaching toward the future as well as the qualities of fiber and
suppleness that give an organism the ability to maintain integrity
through the storm winds of growth and transformation.

Huo (fire)
The element of fire represents the fire we use to warm
ko
ourselves or cook our food as well as the original nature
of fire. The character is a picture of a dancing flame. It
is a graphic expression of the expansive movement of
fire as it flickers outward from its own center. The element fire
includes the spark, the flame, the light and the heat as well as the
dying embers. It is the energy of summer, of relationship and blos
soming creativity as well as the qualities of spiritual warmth , initiat
ing impulse and spontaneity that give an organism that ability to
expand, to express its truenature and to reach out and connect with
others.

THE AXLE AND THE WHEEL 119

 Tu ( earth )

feet, of fields and of gardens, as well as the original

nature of earth . The character is a picture of the hori
zontal
ZO M plane of the earth with a plant pushing upward
from the soil. It is a graphic expression of the solid horizontality of
earth as well as the capacity to support the upthrusting life of grow
ing organisms. Earth includes the mountain , the meadow , the clod ,
the mud and the dry dust. It is the energy of late summer, of ripen
ing fruit and ample productivity as well as the qualities of stability,
fertility, nurturance and containment that give an organism the abil
ity to sustain itself and others and to reap the harvest of its own life .

Jin (metal)
The element of metal represents the copper, iron and gold
we use to make knives, pots and rings as well as the orig
inal nature of metal. The character is a picture of two
nuggets of gold buried beneath the earth . It is a graphic
expression of the inert, hidden nature of metal as well as its intrin
sic value. The elementmetal includes theores, crystals, minerals and
stones found deep in the soil. It is the energy of autumn, of harden
ing seeds, falling leaves and sinking sap as well the quality of
endurance and mysterious inspiration that gives an organism the
capacity to crystallize its own structure and accumulate and main
tain its quality and value.

120 FIVE SPIRITS

 THE ELEMENTS AND THE SOUL

Man's relationship to the elements has completely changed as we have

moved more deeply into rational consciousness. Fire, water, wood, earth
andmetal are today viewed as unconsciousmatter, substances to be used
by human beings for their own purposes, but for most of human history,
the elements have been sacred. They often appeared in personified form
in ancient myths and legend, and for millennia people paid homage to
them asmanifestationsofthe divine. If we shift our rational gaze and think
of the elements from this more mythical perspective, their archetypal qual
ities rise naturally to the foreground of awareness. It is still possible for
human beings to see the divine mystery of the elements, to become fasci
nated by their nature and movements and the forms that arise from them .
At the momentwhen the elements come back to life in this way, we have
reentered the sacred twilight domain of the alchemist and begin to see our
soul reflected in the natural world .
Begin by observing the elements in nature. Notice the differences in
temperature,movement, and color. Notice how you feel in the presence of
these elements. Bring the elements into your living space: Put a shiny crys
tal on your desk. Keep a candle lit on your kitchen window . Watch how
animals react to the elements. A cat holds completely still, staring in fasci
nation as a drop ofwater drips from the kitchen faucet. Shemay become
quite agitated by a lit candle . A breeze coming through an open window
is full of messages and promise. In observing the elements, we discover
forgotten parts of ourselves.

THE ALCHEMY OF EMOTION

Chinese medicine views the emotions as forms of qi, subtle ener

gies that originate in the physical matrix of the organs of the body.
Once they arise, emotionsmove through thebody in waves of vibra

THE AXLE AND THE WHEEL 121

tion that affect us on psychological and physiological levels. Like all
other organic phenomena, emotions follow the predictable cyclical
patterns of the Five Elements, simultaneously creating and destroy
ing each other. The Five Elements give us a way to observe and work
with the emotions as part of the dynamic , organic processes of life.
According to Chinese medicine, human emotions are animating
impulses that move through the body in the sameway that wind
moves through the branches of the trees. Emotions are viewed as
mo

energies with specific qualities. They are related to colors, seasons,

and elements and are conceptualized as interpenetrating agents of
transformation that continuously engender and destroy each other.

THE ELEMENTS AND EMOTIONS

Fear is watery . It arises from the kidneys and bladder in the low back.
Like cold and winter, it is constricting, limiting and deeply gestating.

Anger is woody . It arises from the liver and gallbladder in the

diaphragm . Like wind and spring, it is energizing, propulsive and growth
promoting

Joy is fiery. It arises from the heart in the upper chest. Like fire and sum
mer, it is warming, circulating and blossoming.

Sympathy is earthy. It arises from the stomach and spleen in the cen
ter of the abdomen. Like humidity and late summer, it is gathering, nour
ishing and yielding.

Grief is metallic. It arises from the lungs. Like dryness and autumn , it is
limiting, desiccating and completing.

I22 FIVE SPIRITS

 Even in English the animating, moving nature of emotion is
implicitly understood . The word “ emotion ” derives from the French
emouvoir, which means “ to stir up ,” and from the Latin emotum ,
" to move outward.” Emotions move. They move out of us and
through us. They cause us to move.
According to traditional Chinese medicine, emotions move in
specific ways, in specific directions, at specific velocities. Anger rush
es upward toward the head. Fear contracts and sinks down to a
frozen grip at the base of the spine. Joy flickers like a flame in the
chest. Compassion expands outward in ever-enlarging concentric
circles. Grief floats like a mist until it is broken open by tears.
Despite their inherent conceptual differences, East and West
share the universal understanding that emotionsmove. They move
through the matter of our bodies and affect us. They engender
impulses toward action and physiological responses such as tears,
increased respiration, laughter, muscular tension and relaxation . In
other words, emotions not only are qi, they also move qi. Like
music, like poetry, like the atmosphere of the weather, emotions
affect us and are the expressions of our soul. Like the elements of
water (fear), wood (anger), fire (joy), earth (sympathy ) and metal
(grief), our emotions engender and subdue each other.
Each zangfu or organ has its own particular emotional reso
nance and psychic function. The liver relates to anger, the stomach
to sympathy, the lungs to grief, and the kidneys to fear. But it is the
heart that is most centrally concerned with the emotions and most
susceptible to their effects. Although joy is its most specific emotion ,
the heart, as the center of psycho -emotional life , is immediately
moved and affected by any shift in the emotional climate of the
body. The lightning- quick shifts in heart rate and intensity that
occur with loss, anger, joy or shock are the physicalmanifestation of
the potent connection between the zang of the heart and emotional
experience.

THE AXLE AND THE WHEEL 123

 TRANSLATING PHILOSOPHICAL CONCEPTS
INTO THERAPEUTIC STRATEGIES

Emotions are a form of qi, and like any form of qi they can become
blocked from various psychological or physical factors. Just as a stream of
water becomes blocked when choked with leaves, twigs and other woody
debris, orwhen iced over in mid -winter, so can ourwater elementbecome
blocked when we are choked with anger and resentment or frozen with
fear. Just as a fire grows dim when not fed with kindling, so our fiery joy
becomes depleted when resentment smolders and rots our wood. Just as
qi follows the path of the sheng or k 'o cycle as it moves through the natu
ralworld, so qimoves through ourbody and mind. Stuck emotion , like any
stuck qi, causes pain and disease. But once a blocked emotion begins to
flow , we experience a renewed sense of well-being and clarity and are
more capable ofmoving forward to the next chapter of our life.
Using Five Element Theory, an acupuncturist can discern which ele
ment is the source of a patient's distress. Points on the acupuncture merid
ian related to this element are used to move the stuck qi. The skillful prac
titioner also uses emotion, like a needle, as a tool to move qi. Meeting
clients at the level of authentic emotional distress is a powerful toolin the
healing process (see the case study that follows this section).
A blocked element is recognized by a particular hue or tone of a per
son' sface, a particular sound of the voice, and an unusualpreponderance
or absence of a particular emotion . Bluish /black color around the eyes, a
groaning voice, and an excess or absence offear, for example , indicate a
blocked water element. Some commonly seen associations are:

Blocked Water: Chilly hands and feet, urinary tract problems, low back
pain , knee pain , anxiety, counterphobic behavior.

Blocked Wood: Tension in the diaphragm , bloating after meals, one

sided headaches, choleric temper, simmering resentments.

124 FIVE SPIRITS

 Blocked Fire: Overheated chest and head, palpitations, chest tightness,
hysteria, manic moods, insomnia and dream -disturbed sleep .

Blocked Earth : Digestive disturbances, cold hands, excess hunger or lack

of appetite, excess cogitation and worry, muddle-headedness and forget
fulness .

Blocked Metal: Chest tightness, irritable bowels, asthma, inability to

reach out and make connections, depression and grief.

The very best way to begin to understand and recognize the elements
in human beings is to follow the path of the ancient Taoists and watch the
way the elements move and behave in nature. In this way the invisible Tao
becomes visible to us through its reflection in the natural world .

CASE STUDY: USING THE K ’o CYCLE

TO SOFTEN RAGE

“ I go around feeling pissed off,” Jeff told me, “ like I'm going to
jump out ofmy skin . I used to like to be with people, to go out and
have a good time. Now , as soon as someone gets close , I start feel
ing irritable and angry . I don 't want to even try dating because I'm
sure I'll just mess up other people's lives.”
Jeff's chief complaint was pain and tightness in his back and
shoulders, uncontrollable outbursts of anger and an inability to tol
erate intimacy. Although he had a history of alcoholism and drug
use , he had been sober for three years before I met him . But since
he' d stopped drinking, his emotional life had deteriorated and he felt
isolated and alone.
Through psychotherapy and talking to other alcoholics, Jeff had
come to understand that rather than his psychological health deteri

THE AXLE AND THE WHEEL 125

orating, he was in the process of healing and at last was seeing the
emotional problems that drugs and alcohol had masked.
Unfortunately, this intellectual understanding did not do much to
alleviate his emotional suffering.
After his psychotherapist suggested acupuncture, Jeff decided to
try a few sessions because he thought itmighthelp his shoulder pain .
When I explained that many of his emotional symptoms were clas
sic signs for the Chinese diagnosis ofwood or liver imbalance and
that acupuncture might help him feel better emotionally as well as
physically, he was not impressed. He made it clear he was anxious
to get on the treatment table , close his eyes and , as he called it, “ zone
out.” After a few treatments, his shoulders did begin to feel better
and he claimed he was noticing an improvement in his sleep, but he
felt as angry and irritable as ever.
About a month after his treatment began, Jeff came in looking
worse than I had ever seen him . His jaw was tight, his eyes distant,
and he sat hunched in his chair ashepounded a clenched fist against
his thigh , but I had a peculiar feeling that there was something inau
thentic about his anger, as if it was a caricature covering something
more real. Under his shout, I heard weeping, and flitting under the
greenish tone of his skin , I saw a pale white shadow .
“Stick a needle in my jaw , right here,” he said , pointing to the
corner of his chin . “ I just can 't take this anymore . I feel like I'm
going to kill myboss. Iwant to bite off his head and chew him into
little pieces. Just take your biggest needle and stick me. Make a big
hole so this monster inside can get out of me. I just want to get rid
of him .”
I sat across from Jeff and listened to his words, but at the same
time I remained focused on my breathing, my body, and the quality
of the atmosphere in the room . I stayed with myself as I stayed in
relationship to Jeff and to his “monster ” inside. As I listened, I felt
a deep sadness and heaviness in my heart as if I was going to start
to cry. Beneath the angry voice of the monster, I dimly heard the

126 FIVE SPIRITS

voice of a young boy who had never been listened to . Slowly, from
beneath Jeff's wood, I began to hear the voice ofmetal. I realized I
had never really seen him . I had been misled by his angry exterior
and missed the real energy necessary for his healing: the grief of his
soul that was waiting to be recognized. Needles weren 't what Jeff
needed. At that moment, in order to resolve his rage, he needed to
feel his sadness.
Through a combination of intuition , understanding, grace, and
the profound psychologicalwisdom of Chinese medicine, Iwas able
to see through Jeff's exterior symptoms to the underlying pattern
below . As soon as I realized this, the energy in the room shifted . A
part of Jeff felt the change in me before I said a word, and his face
relaxed slightly and color came into his cheeks. From behind the
blankness in his eyes, someone very young looked out at me, anoth
er Jeff peering out from the darkness. Using the feeling in my own
body, staying close to the deep sadness I felt in my own heart, slow
ly and carefully I guided Jeff back to his own emotions.
“ Have you ever felt really listened to ?” Iasked, saying the words
to Jeff but speaking to the young boy hiding in his eyes.
For the first time since I had met him , Jeff took a really deep
breath ofair. His shoulders dropped and his jaw loosened . “Never,”
he answered. The intensity of his anger subsided as the healing
energy of honest emotion , his loss and his grief, filled the space
between us.
This single healingmoment was not by anymeans a moment of
cure, but it was the beginning of a shift, the softening of a painful,
intractable emotional block. Without needles or herbs, simply
through the alchemical power of emotion , Jeff's locked-up qi began
to flow again . This moment was followed by months of work that
included acupuncture , guided imagery, conversation and body psy
chotherapy, but from thatmoment on, our relationship was changed
and we both knew that an important step had been made in Jeff's
healing process.

THE AXLE AND THE WHEEL 127

 My intuition and enlivened perception helped me reach the grief
underneath Jeff's anger, but there was also a theoretical basis for the
way this treatment unfolded. According to the Chinese law of the
k'o cycle, grief is the emotion that limits or subdues anger, in the
sameway that metal shapes or cuts through wood. I was able to help
Jeff through his chronic , debilitating anger by reaching the locked
up energy of his grief. I did this by bringing the energy ofmy own
heartfelt sadness into the room . This enabled us to connect in a way
that was healing for both of us.
In the case study above, the needles inserted into acupuncture
points on Jeff's body helped him to relax and ease his physical dis
comfort, but Jeff's real healing began when I recognized the authen
tic arrested emotion hidden below his angry defenses. At that
moment,both he and Ihad a shift in awareness. There was a pause,
a not knowing, a silence, and then the spirits entered the treatment
a

room . With his sudden insight, the shen arrived and movement and
animation returned to Jeff's being. At thatmoment wushen penetrat
ed wuxing, and the material world was illuminated by the lights of
the divine world beyond.
The ancient Chinese recognized the crucial significance of rela
tionship when working with the spirits. The Neijing Suwen empha
sizes that it is the acupuncturist's open and attentive heart that
allowsthe voice of the patient's spirit to be heard and seen . Ch’i Po ,
the ancient physician and teacher of the Yellow Emperor, states,

Because ofthe fact that symptomscannot be perceived upon the out

side not everybody can see them . About those who are able to see
with no need of symptoms and who are able to taste when there are
no flavors — it is said that they make use of profound and mysterious
knowledge and that they resemble those who are divinely inspired.
. . . [I]f one pays close attention . . . shen , the spirit, becomes clear
to man as though the wind has blown away the cloud.

128 FIVE SPIRITS

Chapter Four

Tao Lost and Rediscovered

1 he sage looked down from the mountain , out over the

valley. In the distance he saw people rushing along the
road and between the fields and houses. He leaned back

A cloud moved across the horizon. The sun set slowly. The light
grew dim . Hewondered about the people rushing back and forth in
the valley. How silly, he thought, when there is nowhere they need
to go .
He dipped his brush in the ink but before he could begin his cal
ligraphy he fell fast asleep. In the morning, he found these words on
the scroll in front of him :

Allow your life to unfold naturally

Know that it too is a vessel of perfection '

TRANSFORMATIONAL HEALING
The first time Imet Anne, her pulse rate was 115 beats a minute,
and she had lost ten pounds in onemonth . My first impression of her

I 29
was of Athena — a tall and thoughtful goddess with a distant gaze. So
Iwas surprised to find her hands trembling when I took her pulses.
Ambitious and highly successful in her career, Anne spoke with
ICC

out emotion about her father, a lawyer, who although dead contin
ued to look at her through his tortoiseshell glasses and ask what she
intended to do with her life.
Shortly after her fortieth birthday, Anne's body temperature had
skyrocketed. She broke into unpredictable sweats and her heart
jumped erratically in her chest. Tests revealed that her thyroid was
malfunctioning and her hormone levels were significantly out of
normal range. After numerous conversations with her doctor and
hours online researching her condition, Annemade an uncharacter
istic decision to disregard the accepted medical route; something
told her to try Chinesemedicine before turning to standard Western
medical interventions.
After the initial interview , our work began by using acupunc
ture to balance her qi, clear blocks in the meridians, disperse her
excess Fire and tonify her deficient Water. The acupuncture low
ered Anne's pulse rate and improved her sleep , but her thyroid was
still unstable. I told Anne that I thought her problem was more
than physical. If she was going to successfully stabilize her
endocrine system using alternative methods, I thought she would
have to include not only her body but also her imagination , emo
tions, dreams, desires and instincts in her healing process . The
ancient Chinese referred to this kind of healing as " going to the
level of spirit.”
Despite her own uncertainty, Anne decided to take a leap of faith
and trust her intuition , which told her it was safe to move ahead
with the work we were doing together and refrain from standard
medical intervention . Soon after that decision , Anne dreamed herself
in a desert where she discovered a grove of trees beside a stream of
cool blue water. I guided Anne through a process of active imagina
tion ” during which shewas able to recognize the dream image asthe

130 FIVE SPIRITS

voice ofher own being - especially her overheated body — calling out
for rest and the healing water of her unconscious. The dream image
supported Anne's commitment to her alternative healing process and
she cameback to it many times during our work together.
I introduced Anne to Taoist breathing techniques and medita
tion practices, which helped her get out of her head and bring
awareness to her body and the oasis of peace that lay deep in her
own being. Dietary changes and Chinese herbshelped calm her spir
it and gradually rebalance her endocrine system . I explained that
small changes in behavior, made faithfully, day after day, would
eventually result in changes in her physiology. I encouraged her to
cultivate her yin — the embodied , receptive, lunar aspects of her
being. She discovered gardening, tai ch 'i, and the pleasure of con
sciously doing nothing.
One day, after about six months of treatment and slow but
steady improvement, Anne came in pale and exhausted.Her pulse,
which had been gradually returning to normal speed, had sudden
ly dropped to forty -eight beats per minute. A visit to her doctor
revealed that her thyroid levels had plummeted. Her family
became alarmed and urged her to begin medication immediately.
Her doctor also felt that she should begin the medication , but he
reluctantly gave her one more month to see if the acupuncture
would work .
Anne, who at least on the surface was extremely self-contained ,
began crying on the treatment table. “ I've had it. My life feels like
it's falling apart,” she said . “ Everything that was right is wrong. I
don 't know who I am anymore.”
I began to feel dread creeping up from the pit of my belly. I
reached for her hand to check her pulse. Her hand was damp and
clammy, and her pulse beat sluggishly. My dread increased and my
thoughts began to race. By treating Anne with acupuncture, I was
going against the grain ofculturally acceptedmedical practice. What
if something had gone wrong? What if, by her waiting to begin med

TAO LOST AND REDISCOVERED 131

ication , some irrevocable damage had been done to Anne's body? I
felt the entire medical establishment just beyond my office door,
waiting to pounce on my first clinical screw -up.
Between Anne 's emotional meltdown and the anxiety pulsing
through my body, the atmosphere in the room turned thick with fear
and confusion. The floor beneath my feet felt tilted. It was like being
in a boat on a stormy sea, everything swaying, no place solid to stand .
“ It's scary not knowing,” I heard my voice say out loud. Anne
looked at me and it was as if Iwas seeing her for the first time. A
small, very frightened girl peered out from behind her woman's eyes.
“ You feel that way too? ” the young part of Anne asked .
I nodded yes and then asked , “ Do you want to turn back ?”
Anne shook her head no. “ It's OK. I can do this,” she said .
I took a breath and felt the support of the earth coming back
beneath my feet. “ It's going to be all right,” I said to Anne and to
the terrified child who was hiding somewhere in the space between
us. “ You 're in touch with your doctor. If you need to take medica
tion , you'll take it, but meanwhile I think a part of you is coming
back to life . ”
I decided to needle an acupuncture point called Spirit Storehouse,
which has the effect of regulating theheart and relaxing the intercostal
muscles of the chest. Spirit Storehouse is also a special kind of point
called a spirit point, known to have psychological as well as physical
effects. This particular point is used to help a person let go ofthepast
and recover lost parts of the self, especially very old parts lost in child
hood. When I needled the point, I knew I was treating both Anne and
the frightened young girl who was also present in the room .
Afterwards, Anne looked different. She had more color in her
cheeks and her eyes were softer. Something else changed as well, a
subtle sense of emerging presence , as if Anne,who had always given
the impression of cool aloofness, was actually making contact with
me for the first time.

132 FIVE SPIRITS

 “ After I got sick , ” she said , “ I felt like such a failure, with my
hot flashes, sweats, insomnia , and racing heartbeat. I couldn 't work
all night and keep the house in perfect order like I always had. I felt
like I was disappointing my boss, my husband , my kids.” The hint
of a smile appeared . “ For the first time in my life, I was completely
out of control.” Then , she laughed. “ I have to admit, it's kind of a
relief. ”
Soon after that treatment, Anne gave up her corporate job and
took time off to rest. She continued to meditate and practice the
deep relaxation and abdominal breathing techniques I had taught
her. Like a gyroscope in search of its center pole, her thyroid gradu
ally tilted its way back to a new center of balance. Anne also found
a new center of gravity, one that was in her body and emotions
instead of her thoughts and her will. During her convalescence, she
had a vision of a new career, a consulting program that would teach
others how to use intuition to solve problems as well as reduce
stress. Now , several years later, Anne's thyroid is healthy and her
consulting business is doing well. Her doctors were surprised that
her thyroid levels returned to normal without surgery or pharmaceu
tical intervention , but ancient Taoist healers would not have been
surprised at Anne's success.
In addition to the benefits she received from acupuncture,
Chinese herbs, meditation and psychological insight, the alchemical
wisdom of Chinese medicine helped me guide Anne through the
chaos of a challenging transformational journey. In the process,
Anne discovered the greatest medicine of all, the medicine Taoist
alchemists called wisdom , the ability to align one's will with one's
true nature. Although wisdom alone is not enough to cure every dis
ease and solve every problem , its emergence from the chaos and suf
fering of illness marks a turning point in the healing process .
Wisdom rises like light from darkness, a light that points the way to
a new way of being. The emergence of wisdom is a crucial part of

TAO LOST AND REDISCOVERED 133

 the journey Chinese alchemists called “ the return to Tao,” or “ the
return to Original Nature.”
At one of our last meetings, Anne said , “ If I find myself trying

think of water, how it goes its own way, flowing without effort
towards the sea . If I go along like that, just staying in flow , every
thing I really need to do does get done. And what doesn 't get done
probably doesn 't matter in the long run.”

The Loss Of Tao

Although each patient in my practice is different, nearly all share

one aspect of Anne's problem : a lack of relatedness between think
ing and feeling, mind and body, action and imagination, will and
receptivity. Rather than flowing easily between doing and being, fol
lowing the natural biorhythms of their bodies and the planet, my
patients' lives are characterized by abruptly changing rhythms and
radical disharmonies, spurts of intense activity followed by passive
exhaustion .
The lack of connection to naturalbiorhythmsis not a new prob
lem for human beings, but it is one that has gotten progressively
more serious with the advance of modern technology. Today,
Western holistic healers describe this problem as a split or rupture
between the mind and the body. In the language of modern depth
psychology, it could be explained as a disequilibrium between the
conscious and unconscious forces of the psyche. In ancient Western
traditions, this rupture was spoken of as a tear in the fabric of the
soulor subtle body. However, by using the concepts of Taoist alche
my, we can have a deeper, more coherent understanding of what is
going on . From a Taoist alchemicalperspective, themind/body split
is the result of the yin and yang aspects of the qi separating. As the
yin and yang or negative and positive poles of the energy body sep

134 FIVE SPIRITS

arate, the vital energetic system of the body no longer has a healthy,
dynamic tension. A rupture forms between the yang, cerebral, psy
chic, spiritual pole of the qi and the yin , vital, sensational, material
pole. In the language of the Five Spirits, the hun or yang aspect of
the soul is no longer communicating with the po or yin aspect of the
soul. Thehun no longer inspires and enlivens the body with its heal
ing visions and dreams, and the po no longer grounds and stabilizes
the psyche with its reliable organic rhythms and infallible instincts.
Whatever terminology is used, this lack of tension in the qi or
breath body results in a deterioration of the health and vitality of
physical and psychological functioning. When the yang hun or spir
itual soul no longer lifts and animates the yin po, the life force col
lapses toward the embodied or somatic aspect of the psyche. When
the qi collapses towards the soma or po soul, we find chronic,
unmoving physical blocks, rigidities and pain , regressive behavior
and depleted psychic energy. This kind of collapse may lead to
depression , obsessions, chronic muscular pain , exhaustion and
hypochondria . Conversely, when the yin po or material soul does
not tether the yang hun to the earth , the qi floats up and accumu
lates in the non -material ormental aspect of the psyche. In this case ,
as happened with Anne, the result is hyperactivity, insomnia, anxi
ety and heart palpitations. This overexcitation at thenonmaterial or
spiritual pole is accompanied by an undercharged vital force that is
unable to reestablish necessary natural rhythm to the functions of
the body.
Most often, once the polarizing tension between thehun and the

-
po diminishes, yin and yang continue to separate and the situation

-
deteriorates. The hun rises toward spirit and the po drops down
toward matter. The patient experiences erratic spurts of enervation -
--

and exhaustion . Unless communication between the hun and po is

-
-

restored , psychological and physical illness develops, and ultimately

-

the entire energy system loses its vitality.

TAO LOST AND REDISCOVERED 135

 FIGURE 8 : YIN AND YANG POLES OF THE BREATH BODY

HEAD
HUN : lifts, initiates change, inspires
yang, cerebral, psychic, spiritual pole
of breath body

central axis represents dynamic tension of life forms

the energetic continuum between two poles and creates a
of the spinal column pathway for the unfolding of Tao

PO : grounds, stabilizes, manifests

yin, vital, sensational, material pole
FEET
of breath body

lose touch with the guiding light of spirit, the inspiration of dreams

natural rhythms of the earth and the ever-present ground of a har

monious cosmos. When I see this in my patients, I say they have lost

136 FIVE SPIRITS

their Tao . They are cut off from the inspirations of spirit, the
enlivening movements of emotion , the organizing rhythmsof organ
ic processes and the vitalizing energies of the instincts. They have
lost the capacity to connect with the flowing river of the life force
and creative wisdom of the cosmos.
Much of the physical and emotional distress of modern
Westerners is the result of a loss of integrity at the level of the sub
tle body. The language and mythical vision of Taoist alchemy give us
a way to access this subtle level and to work with it in powerful
ways. This ancient consciousness supports reorganization of the
shattered parts of the self into a new , more efficient wholeness that
can endure, and even flourish , in the face of the stresses and chal
lenges of modern life.
The authentic rediscovery of Tao is more than simply giving up
the thinking mind and surrendering to the whims of the instincts .
Tao is not found through regression to an idealized child -like past or
a progression forward to a future in paradise . The return to Tao
transcends concepts such as young and old ,body and mind, surren
der and will, self and cosmos. The return to Tao is a spiraling back
ward return that brings us forward to a wholeness of greater com
plexity and quality than what was lost.
Anne, for example , lost her Tao and her sense of wholeness
when her will-driven behavior overwhelmed the capacities of her
vital body energies and she became ill. As her healing unfolded , she
discovered a new andmore efficient integrity as she came to a deep
er understanding of her true desires and abilities and the authentic
needs of her body. As the splits in her soul body healed , her life
became infused with a new light, the glow of humor, acceptance and
wisdom that she had acquired through the suffering and limitations
of illness.
Tao is an old way of being and a completely new possibility, the
unity that both precedes and is born from the tension of the irrecon
cilable contradictions of embodied life. Today themystery of Tao has

TAO LOST AND REDISCOVERED 137

 become the background illumination and supportive foundation of
my practice, but before I could begin to work in this way I had to
learn to lean into the Tao, not only as an idea but also as an embod
ied experience that takesme, as well as my patients, far beyond the
limited range of three - dimensional reality and rational understanding.

THE REORIENTATION OF THE SELF

Alchemical Acupuncture supports healing that is not restorative

but transformational. This kind of healing is not a return to famil
iar but no longer life-affirming patterns of behavior. It is a reorien
tation of the self to the inner and outer world . It results in unexpect
ed new ways ofbeing, new possibilities that resolve seemingly irrec
oncilable paradoxes. This kind of acupuncture goesbeyond physical
and even psychological healing to support the alchemical reorgani
zation of the self.
Through this process,many of my patients have been able to
give up the idea of getting back to their old selves again . As they
open to the spaciousness of the unknown, they discover ways of
organizing their lives that bring mind and body, being and doing,
conscious and unconscious back into harmonious relationship . The
result of this kind of healing is not always the alleviation ofthe orig
inal symptomsbut it is always a fundamental shift in a person's rela
tionship to his or her symptoms. Symptomsmay gradually disap
pear, dwindle or simply become unimportant as wisdom , compas
sion , trust and acceptance replace resentment, suffering and power
driven will.
Alchemical Acupuncture is based on ideas and techniques drawn
from Chinese medicine, Western depth psychology, and European
and Taoist alchemy. The map I use to organize the process, howev
er, is based on the Taoist description of the human psyche as
expressed through wushen , the Five Spirits.

138 FIVE SPIRITS

 Generally, the process of Alchemical Acupuncture begins with a
shift in awareness. Patients come to mebecause they have a problem
they have not been able to solve. They have reached an impasse .
Either the rationalmethods of Western medicine have failed to help
them or they have been unable to figure out the problem on their
own . They are stuck in a pattern of thinking and behavior that isn 't
working but they have been unable to find another way. So the first
step is to discover a new point of view .
The tools of depth psychology open the door between the con
scious and unconscious mind . In Taoist terms, this phase begins the
descent process as we move from the shen , or realms of conscious
awareness, to the hun , the realm of vision , images and dreams.
Through active imagination , the patient begins to relate to the life
myths, images, dream symbols and creative impulses that constellate
around his or her particular symptom . Drawing, painting and jour
nal writing enhance this growing relationship , as does the healing
partnership that gradually develops between patient and practitioner.
This work provides an entryway into the archetypal dimension
of the psyche, the psychic unconscious where East and West meet in
a world of ancient, universal symbols. Here patients begin to look at
their symptoms and their lives in symbolic ways, to discover mean
ing in what before seemed like meaningless pain and suffering.
Through this work they are able to identify their own life myth , the

to their illness or thatmay be interfering with their healing. In addi

tion, this work provides a way for Western patients to bring the
healingmyths and symbols of Chinese medicine into their own lives
and to recognize these ancient symbols through active imagination
in their own dreams, body symptoms and fantasies.
At this point acupuncture takes up where depth psychology

body and enlivens an awareness of the body as a place ofmystery

and possibility. Patients begin to connect their state of mind, their

TAO LOST AND REDISCOVERED 139

feelings, visions and thoughts, to their physicality. They sense them
selves differently and begin to see how their being exists in a flux of
constant energetic change. Here themovement
consta 10veme of descent is from the
hun to the yi, the realm of thought, intention and embodied appli
cation of ideas and personal feeling.
The needle's ability to reconnect the mind with the body and the
ever-changing field of qi is an important step in the transformation
al healing process. However, unless this new awareness is woven
into a person 's actual being through work with the body uncon
scious — the deepest, most unconscious level of the psyche
acupuncture may result in unstable physical shifts. For example, a
stress headache that psychotherapy didn't cure may disappear after
two or three acupuncture sessions. However, the patient's life has
not fundamentally changed , and the cure remains incomplete if the
patient does not address the unconscious neurological impulses, the
tissuememory, emotions and compulsive behaviors that are tangled
up in the physical symptoms. The person's body continues to be vul
nerable to attack from what the ancient Chinese called the gui, the
underworld demons that represent the energies of buried, unre
solved psychological issues. This may result in short-lived successes
or symptomsthat disappear only to reappear later in new form . So
the descent from the shen to the hun to the yistillmay not complete
the healing process if a patient's symptom is in fact rooted in chron
ic emotional or psychological distress .

Taoist alchemical aspect of Chinese medicine, that makes truly

transformational healing possible , healing that fundamentally
changes — and most importantly, upgrades in value — a person 's rela

transformation to occur, old ways of being must be dissolved and

new ways created , or at least seen as real possibilities. Self and no
selfmust meet - an encounter with themystery that resolves the par
adox between them . This meeting occurs below the level of con

140 FIVE SPIRITS

scious awareness in therealm of the lower spirits, the po and the zhi.
These lower spirits represent the underworld of the bodymind, the
realm of the autonomic nervous system , the instincts, the animal
impulses, the realm of karma and fate, and ultimately the alchemi
cal cauldron in which the light of new life and wisdom emerges
spontaneously from the void of Tao.
Transformation of this magnitude occurs in what the ancient
Taoist alchemists called the huntun , or chaos state. In order to enter
the huntun , we must leave behind rational thought and its distinc
tions of conscious and unconscious, body and mind . We descend to
the realm of the bodymind or embodied psyche, a swirling universe
of sensations, emotions, neurological impulses, dreams, memories,
symptoms, visions, actions and desires. Here, the contradictions and
dualities of self and no-self dissolve in a vast river of qi, which flows
through body and mind, image and reality, time and space and
beyond to the ocean of the life force itself.
True healing and transformation demand that we be willing to be
changed by chaos rather than rushing in to impose a premature order.
In Anne's story, the turning point in her healing came when we
descended together into the huntun, where the earth shifted, real and
imaginary merged , and the fearsome unknown became palpable in
the treatment room . At that moment Anne surrendered to her
despair. She stopped trying to hold it together and allowed the out
moded structure of her life to fall apart. It was only then that some
thing new could emerge spontaneously from Tao. It is in this swirling
universe, the embodied psyche or bodymind, that transformational
healing occurs. This is the psychic space where individual identity
comes closest to dissolution in primordial chaos. Here at the edge of
the rational universe, when the needle slips between spirit and mat
ter, there comes a shock and an inexplicable organizing principle
enters the healing process. At that moment the self spontaneously
realigns with the cosmos and a new possibility rises like a sprouting
seed from the dark, fertile ground of a person 's authentic nature .

TAO LOST AND REDISCOVERED 141

 This kind of healing cannot be forced or willed . It is a process
that is surrendered to . This kind ofhealing can never be completely
explained. It is and always will remain a mystery. This kind of heal
ing is the embodiment of what the ancient Chinese called Tao.

Tao

The character for Tao is comprised of two parts, one that signi
fies a head topped with two plumes and the other a foot. Plumes in
ancient China were used to mark the rank of a military general.
Thus " head” in this case also means “ the leader ” while “ foot”
means “ to go ,” “ to follow ” or “ to travel along a path .” The char

being, to the illuminating , initiating, spiritualor yang aspects of the

mind and the grounding,manifesting,materializing or yin aspects of
the body. What is between thehead and foot is the universe, the “ all
that is” that is Tao naturally unfolding through our being and out
into the world .

142 FIVE SPIRITS

Chapter Five

The Mountain

The Spirits. Oh! the Spirits! The ear cannot hear them , but the heart
opens through the brilliance of the eye . . . only the bright flash can
provoke the radiance; it is like a wind blowing away the clouds. This
is called the Spirits .
- NEIJING SUWEN '

THE LANDSCAPE BEYOND

rom a traditional Chinese perspective, health arises from
harmony - an attuned correspondence between the natu
ralworld and the life of human beings.Health is an inner
and outer landscape where the Five Elements are in balance and the
weather is in accord with the season. But there is still a further land
scape beyond: the light-soaked radiance andmisty vapors of the spir
it world that shadows and illuminates the world we know as real.
Walking through life without the spirits, we cannot see themusic
of the moon or hear the bony branches of winter trees. Without the
light of the spirits, we cannot see the Way, even as we walk on it.
Without the darkness of the shades, there would be no wandering.

143
 In our most profound experiences of health , the world we see and
know as real is infused and sustained by the unseen world beyond.
Every river,every mountain , every blade of grass has a divine breath :
the heavenly light that calls it forth , the dark earth wisdom that
gives it the boldness to be.

The Spirits
Hidden at the core of traditional Chinese medicine are wushen , the
Five Spirits — the shen, hun , yi, po, and zhi, which are the resident
deities of the Taoist psyche. They are our guides to the radiant land
scape of the soul, the landscape that lies beyond the ordinary.
During our lives, the spirits reside in the organs of the body. At
death , they return to the divine realms of above and below .
The Five Spirits are the immaterial aspect of a human being, the
finest, most ephemeral vibration of qi. They cannot be grasped, yet
they are the foundation or root of all that can be grasped. They can
not be seen
seen except
& as support for all that is seen , heard and felt by
the senses. This level of subtle energy can be compared to the
sense

Western concept of the soul. However, the spirits, unlike theWestern

soul, are not abstract. They are the vital, energetic expression of psy
chic and neurological processes.
Each Spirit represents a particular psychological function and is
related to a physical organ and one of the Five Elements— fire ,
wood , earth , metal and water. Disturbances of the elements can
result in physical as well as emotional and psychological problems.
Similarly, disturbances of the spirits result in physical, emotional
and psychosomatic problems. Symptoms such as depression, anxi
ety, alcohol and drug addiction , allergies, chronic pain, eating disor
ders and phobias are typical spirit level problems.
The spirits affect many aspects of our lives on a subtle qualita
tive level. They affect the quality of our relationships, our creativity
and our intellectual and emotional life. They affect our relationship
to our bodies, our self-worth and our ability to make our impression

I44 FIVE SPIRITS

 THE FIVE SPIRITS

Spirit Psychological Function Element Organ Polarization

shen thought, consciousness Fire Heart Yang Spirit
hun vision, imagination Wood Liver
yi ideation, intention Earth Spleen
po Metal Lung Yin Matter
zhi will, wisdom Water Kidney

on theworld around us. However, the distinguishing hallmark of a

spirit disturbance is that individual symptoms are only one part of a
global breakdown of a person 's ability to continue on his or her life
journey. When the spirits are disturbed, our lives lack inspiration ,
direction, intention , embodied knowing and instinctual potency .
Our actions lack authenticity, spontaneity and authority. We are
stuck and cannotmove forward in themanifesting ofour Tao .
An understanding ofhow to work with the Five Spirits gives a
Chinese medical practitioner the ability to work with symptomsthat
might otherwise be impossible to heal. This understanding also sup
ports us in helping ourselves and our friends, family and people in
our community discover more graceful, efficient and satisfying ways
of being and living. The spirits must be related to and cultivated. If
we do not attend to them , their light dims and may even depart the
body entirely. Then , although the physical body still walks about,
talks and continues to breathe, we are no more than a dry husk,
blown this way and that by the winds of fate, and are particularly
susceptible to physical illness.Most often it is the person 's life, the
atmosphere and result of his or her actions that tell us about the con
dition of the spirits .
When the spirits are healthy and aligned , they transform the
scattered winds of fate into destiny. Although they cannot be per

THE MOUNTAIN 145

 ceived with our ordinary senses, their effects can be known through
our behavior and the qualities that emanate from our inner being.
The spirits can be seen in the brightness of our eyes, the firmness of
our identities, the clarity of our ideas, the strength of our compas
sion and the depth of our wisdom . Through the influence ofthe spir
its, life takes on meaning, direction , purpose, integrity and sponta
neous authenticity, and the landscape of the life reflects the luminous
world of the divine.
The spirits are to human beings as a flame is to a lantern . When the
flame is extinguished, the form of the lantern remains, but its essential
beauty and meaning is gone. Similarly, when the spirits are ill or have
fled the body, the physical structuremay remain and even seem to func
tion , but the luminous presence or soul of the person is lacking.

The Breath Body

In the Taoist imagination , the Five Spirits are bits of heavenly light
that drop down into matter and take some of its weight and form .
ome

Through their contact with matter, the spirits becomemoistened by

the essences of the earth and move through us as a kind of vapor or
breath . As they accumulate color,moisture and form , they take on a
subtle body that is neither pure spirit nor pure matter but a mixing
of the two.
This subtle breath body formsa complex pneumatic system that
both lifts and stabilizes the psychic and vital processes of the human
organism . It is the emptiness at the center that animates the body,
that turns flesh and blood from “mere dead weight” 2 into a vital, liv
ing being with a soul. The Five Spirits are a mythical expression of
the undulating spinal column that extends from the earthbound tail
bone to the heaven -bound crown of the head. They are the tiny
deities, the animators of the fabulous Chinese dragon that lives in
our soul with its turquoise fish tail swimming in the oceans of the
instinctual animal body and its fiery crimson head facing upward
toward the starlit regions ofmind and spirit.

146 FIVE SPIRITS

 The breath body's movements do not follow the cyclical rounds
of the Five Elements. Unlike the cycles of nature that go round and
round, endlessly creating and destroying each other, the spirits fol
low a vertical trajectory as they move between the two poles of
heaven and earth . Because of their breathy lightness and the pneu
matic effect of their attraction to heaven ,these psychic energies have
a negentropic effect that lifts human beings up and beyond the
downward pull of instinctual life. In this way, the spirits initiate the
spiraling motion that permits the upgraded reorganization of
alchemical or transformational healing.
The ancient Taoist alchemists referred to the spirits at the two
poles of the pneumatic body as the hun and the po. The hun is the
yang, cerebral, higher soul. The po is the yin , vital, lower soul.
er SC

During a person 's life , the hun and the po are in a dynamic dance as
the qi, or breath of life, is polarized, first at one end and then at the
other. As long as the qi continues to oscillate between the two poles
of the subtle body, the natural forces of entropy are held in check
and the human being continues to transform vital energy into psy
chic potency and vitality. But if the movement stops or the qi
becomes bound at one end ofthe system or the other, the negentrop
ic effect of the spirits drains away and psychological and physical
disintegration follows.
The Five Spirits form a spinning axis of light that penetrates
and illuminates our being. They are part of a complex alchemical
system through which the divine is drawn down into ourmaterial
lives and our material lives are lifted toward the divine. Beyond
their function of animating and regulating the physical and psychic
processes, the primary purpose of the spirits is to support the
alchemical transformation of an ordinary human being into a spir
itually enlightened sage.
Different wisdom traditions use different maps and symbols to
describe the central axis of the breath body or vertical ridgepole of
the self. In the Vedic tradition , this axis is represented by the

THE MOUNTAIN 147

 sushumna, the ladder of the chakra system that runs from the bot
tom of the pelvis to the crown ofthe head. In the Hebrew mystical
tradition , it is the Kabbalistic Tree of Life . In Chinese medicine, it is
the conduits of the “ Extraordinary ” Acupuncture Meridians, the
Governing and Conception Vessel, that run up and down the spine,
and in the Taoist psychospiritual tradition the axis is Kunlun
Mountain . Despite their differences , all these maps describe conduits
and pathways that relate to the organs, glands and nervous system
of the body and represent the tracings of vital psychic energies.
These paths exist as qualitative experience between the real and the
imaginable in the subtle body rather than as physical anatomical
structures. They function to connect the material and spiritual
aspects of our being through a web of psychic threads that cannot
be apprehended with the ordinary five senses yet can be seen
through the eyes of the imagination and known during heightened
states of awareness. These psychic conduits support the animating
breath of the life force - called qi in the Chinese tradition , prana in
the Vedic , and quintessence in medieval alchemy - as itmoves from
spirit to matter and back again .

SPIRIT MOUNTAIN

In the dust-filled valleys and lowlands of our daily existence we have

forgotten our connection with stars and suns; and so we need the
presence ofmountains — mighty milestones and signposts — to awak
en us from the slumber of self-complacency. There are not many
who hear the call or feel the urge under their thick blankets of petty
self-interests, ofmoney -getting, and of pleasure seeking. But the few
who do form a perennial stream of pilgrimsand keep alive through
out the ages the arcane knowledge of these terrestrial sources of
divine inspiration.
- LAMA ANAGARIKA GOVINDA

148 FIVE SPIRITS

 FIGURE 9 : PATHWAY OF THE SPIRITS

SHEN DESCENDS TOWARD ZHI

HUN

YI

RIDGEPOLE
CENTRAL AXIS OF SPINE
PATHWAY OF GOVERNING AND CONCEPTION
VESSELS AND CONDUIT OF THE QI

PO

ZHI RISES TOWARD SHEN

THE MOUNTAIN 149

 From a Taoist perspective, cosmology and psychology are fun
damentally related . Taoists viewed the psyche as a reflection of the
cosmos, as an inner world that mirrored the patterns and rhythms
of the outer world . They imagined this inner world as a mountain
inhabited by deities and spirits, the mountain a conduit of Tao, a
numinous pivot that connected the human and celestial realms. The
Five Spirits were the animating energies that transmitted the mes
sages of the divine from heaven to earth and back again .
According to Stephen Little, Curator of Asian Art at the Art
Institute of Chicago,

The worship of sacred peaks can be traced as far back as the Shang
dynasty (c. 1600- 1050 BCE) . . . Mountains were venerated in
China as numinous pivots connecting the human and celestial
realms. Mountains were also seen as places in the terrestrial land
scape where the primordial vital energy (qi) that created the world
was particularly strong and refined . . . . Sacred mountainswere also
sites where one could find cavern -heavens (dongtian ), grottoes deep
in the earth that functioned as boundaries of the spirit world and
gateways to paradise. .. . . It is especially significant that in religious
Taoism , both thehuman body and the ritual altar are visualized as
a mountain . Furthermore, the inner topography of the human body
is perceived as populated by gods,who correspond to deities in the
heavens. This imagery is fundamental to the Inner Alchemy (neidan )
tradition .

Taoist cosmology recognized five sacred mountains, one for

each of the cardinal directions and for the center. Kunlun shan is the
mountain in themiddle, the empty center that is the spinning axis of
the Taoist universe . In keeping with Taoist philosophy, this center
was a point that was nowhere and everywhere at the samemoment.
For millennia , Kunlun Mountain traveled freely from one part of
China to another, its geographic placement conveniently shifting as

FIVE SPIRITS
the centers of Chinese civilization moved from one province to
another. But at the end of the nineteenth century, when Christian
missionaries arrived in China, Kunlun Mountain finally settled
down to a fixed location on a map — most likely because the mis
sionaries succeeded in convincing the Chinese that mountainsdo not
move and a center can only be at one place at one time.
Today, the name Kunlun is assigned to a range ofdesolate moun
tains on the western border between China and Tibet. The Kunlun
Range is the original home of the Kunlun sect of Magical Taoism , a
Taoist group of sorcerers, alchemists, and magicians who are heavi
ly influenced by the Tibetan tantric tradition. The Kunlun sorcerers
no longer live on Kunlun Mountain , but they continue to practice
their rituals of healing and magic in Hong Kong, Taiwan , southern
China, and southeast Asia. The mountain itself is abandoned and
desolate .
But another Kunlun Mountain 'still remains. Shrouded in mists
and dappled with shining groves of tea trees and gardenia flowers ,
this mountain continues to move from place to place and appears
and disappears in dreams. This Kunlun Mountain is the mythical
Taoist paradise. Deep below the surface of the earth , its caves and
labyrinths burrow to the earth 's core of fiery rivers. In the watery
caves below the mountain , Xi Wang Mu, the Queen Mother of the
West and the Goddess of Immortality, resides with her phoenix , the
magical bird of death and resurrection. And Kunlun's snow -capped

final resting place ofHuang Di, the legendary Yellow Emperor. The
lakes in the parks of the royal city are perpetually replenished by
springs of yellow water laced with alchemical cinnabar, making
immortal all who drink it.
To the ancient Chinese , high mountains were shrouded in mys
tery. They were unknown and unpredictable, their harsh and fickle
weather conditions making them dangerous and inaccessible to all

THE MOUNTAIN 151

 -
but the bravest adventurers . Mountains became symbolic of what

- -
lay beyond the veil of the visible world . Since the highest, most

-
-
imposing were regarded as sacred, temples and shrines were built in

-
-
their sheltered canyons, and stories and legends were told about the
mystical occurrences that happened on their slopes.
Kunlun Mountain slipped easily back and forth between the
world of matter and the world of dreams. The ancient Chinese
regarded the mountain as the center of the world , the umbilicus of
the universe, the connecting link between heaven and earth . Over
centuries, Kunlun Mountain became a symbol for the unknowable
wholeness of Tao, reflected in the unknowable mystery of the self.
The paths along the mountain came to represent the paths we fol
low through life , the path of our destiny. Themountain is our being,
the connecting link between our body, our spirit, our mind and our
soul. The labyrinths below the mountain represent the primal,
instinctual wisdom of our bodies while the North Star,which shines
at the mountaintop, represents the speck of spirit whose light guides
our journey from birth through life and back to our original nature .
Kunlun Mountain is a paradox. It exists both in and out of the
world weknow as real. The Mountain is and is not. It is ancientand
it is not yet born . At the point of intersection of the four directions,
themountain is the unknowable empty center, the self that connects
each of us to the whirling mystery of Tao.

152 FIVE SPIRITS

 FIGURE 10: KUNLUN MOUNTAIN : SELF AS MOUNTAIN

HEAVEN
SPIRIT
SHEN INSIGHT
The Mountain : Tao
Themanifestation of spirit in
INSPIRATION matter through our actions in
the world
DREAMS
MIND
HUN IMAGINATION

VISION

PLANNING
BODY
DIRECTION

INTENTION

PLANTING SEEDS

PO INCUBATION DEEP UNCONSCIOUS

WILL

FAITH
" UNDERWORLD ” OF
ZHI MANIFESTATION COLLECTIVE UNCONSCIOUS
MATTER
EARTH

THE MOUNTAIN 153

Keeping Still /Mountain
Hexagram # 52 of the I Ching or Book of Changes, the much
re
revered ancient Chinese book of oracles, is called “ Ken / Keeping
Still,Mountain " and is described as an image of the centered person
who has achieved a quiet heart and peacefulmind. In Taoist philos
ophy, this centered serenity is achieved through the practice ofmed
itation or, in the words of the ancient text, by “ keeping the back
still.” The commentary to this hexagram tells us that the mountain

signifies the end and the beginning of all movement. The back is
named because in the back are located all the nerve fibers that medi
atemovement. If the movement of these spinal nerves is brought to a
standstill, the ego, with its restlessness, disappears as it were. When a
man has thus become calm , hemay turn to the outsideworld . He no
longer sees in it the struggle and tumult of individual beings, and
therefore he has that true peace of mind which is needed for under
standing the great laws of the universe and for acting in harmony
st

with them . Whoever acts from these deep levels makes no mistakes."

The commentary points to the integral relationship between

physical and mental processes that was clearly recognized by the
ancient Chinese. By stilling the restless movements of the body, the
agitation of the spinal nerves was quieted and the restlessness of the
mind and heart was calmed. A person with a quiet heart could see
beyond the endless desires of the personal ego. Such a person
referred to as a sage — could understand and act in harmony with
Tao. Acting from this expanded viewpoint, the sage “makes no mis
takes.” Through every action, spiritmanifests in matter and the way
of heaven manifests on earth .

Kunlun Mountain
This legend ofKunlun Mountain provides a way to understand and
make practical use of the Taoist alchemical ideas that are at the basis

154 FIVE SPIRITS

of traditional Chinese medicine. Kunlun Mountain was regarded as
the mythical center of the Taoist cosmos, but like the vertical spinal
column of the chakra system or the Sacred Tree of the Kabbalists,
the mountain is actually an ancient representation of the self - a
reflection in miniature of the divine wholeness of Tao.
According to the Taoist view, the self, like the mountain ,extends
in an uninterrupted continuum upward and downward between
heaven and earth , spirit and matter. But over the past two thousand
years through the influence of our Western , rational, analytic view
point, the mountain of the self has split into disconnected parts.
While spirit and mind shine high above in the light of consciousness,
matter and body have been shut away in the shadowy darkness of
unconsciousness. Metaphorically, we could say that the mountain
trails no longer lead from below to above. Alchemically, we could
say that the interpenetration of heaven and earth , yang and yin , spir
it and matter has been blocked and the cycles of life are drastically
threatened. Yet the fundamental health of an organism depends on
wholeness. The healthy ecology of themountain requires communi
cation between the dark caves and the bright summit, and our psy
chological health requires communication between our bodies and
ourminds, our unconscious and conscious processes.
The vision of the Five Spirits reminds me that “ I” am the moun
tain . Like the mountain , I exist as a unity that reaches upward
toward the bright, clear, fiery light of transpersonal consciousness
and downward toward the fertile , swirling, watery darkness of the
collective unconscious. Like the mountain , I exist at one pole as a
single, bright peak , as conscious ego, as a unique pointof recogniz
able individual identity . And at another pole, I exist as infinite, dark
labyrinths, as unconscious instinctual impulses, as swirling, unrec
ognized collective drives. At one pole , I am yang fire; at the other,
yin water. At both ends of the spectrum , I approach the divine. This
vision of the unified psyche is beautifully expressed by C . G . Jung in
his writing on the unconscious.

THE MOUNTAIN 155

 Water is the commonest symbol for the unconscious. . . .Water is the
“ valley spirit,” the water dragon of Tao , whose nature resembles
water — a yang embraced by a yin . Psychologically, therefore, water
means spirit thathas become unconscious. . . . The unconscious is the
psyche that reaches down from the daylight of mentally and moral
ly lucid consciousness into the nervous system that for ages has been
known as the “ sympathetic.” This does not govern perception and
muscular activity like the cerebrospinal system , and thus control the
environment; but through functioning without sense-organs, it
maintains the balance of life and, through the mysterious paths of
sympathetic excitation , not only gives us knowledge of the inner
most life of other beings but also has an inner effect upon them . In
this sense it is an extremely collective system . . . whereas the cere
brospinal function reaches its high point in separating off the specif
ic qualities of the ego.”6

ALCHEMICAL TRANSFORMATION :
DESCENDING THE MOUNTAIN

Unlike the wheel of the Five Elements, which begins in the yin
darkness of the water, the journey of the Five Spirits begins in fire,
in the infinite light of utmost yang, at the top of Kunlun Mountain ,
at the empty center of the universe, the spinning still point of the
Pole Star. Their journey is initiated when the spirits are touched by
the beauty of the yin essences of the earth and through this attrac
tion the infinite activity of the yang comes under the influence of the
limiting, downward -tending energies of entropy. At that moment,
the descent of the Five Spirits begins.
Transformation occurs when the yang spirits enter the alchemi
cal cauldron of the earth or ofthe human body,where they mix with
the yin elements. Until the yang shen is called down to earth by the
beauty ofmatter and the yin , it remains a perfect abstraction , with

156 FIVE SPIRITS

 FIGURE II: DESCENT OF THE FIVE SPIRITS

mind / spirit / heaven

CONSCIOUS AWARENESS SHEN
THOUGHT
REASON FIRE
INSPIRATION THE SPIRITS
INTUITIVE INSIGHT

DREAMING HUN
VISION TheWind Soul
SYMBOLIC IMAGINATION Wood
MYTH Vision
Liver
PLANNING YI
INTENTIONALITY Intent
CTION Earth
Ripening
Stomach & Spleen body / matter / earth
PO SOMATIC AWARENESS
The Stone Soul SENSATION
Metal ORGANIC BODY PROCESSES
Transforming INSTINCTUAL RESPONSES
Lungs & Colon
SEXUALITY AND REPRODUCTION
ZHI MAGIC
Will OBSESSIONS AND DESIRES
Water DEEP SLEEP
Gestation & Birth ARCHETYPAL IMAGINATION
Kidneys FATE
Death & Birth COLLECTIVE UNCONSCIOUS
AROHAIC PRIMORDIAL UNITY
TRANSFORMATION

THE MOUNTAIN 157

out heart or soul. The heart and soul of the divine come into being
through the spirits' descent into the joys and suffering of time and
space and life on earth . The ancient Taoists believed that the divine
appeared when the sparkling, evanescent nothingness of the spirits
mingled with the heavy, sweet, watery essences of the Mysterious
Feminine, the yin elements of the earth . This alchemical marriage
was for them the prerequisite for divinity : the crystallization of Tao
living form , which the Taoists referred to as the “ birth of the Golden
Flower.”
While thismay seem beyond the scope of a human being's every
day life , we see the rising of the Golden Flower if we open our eyes
to the true mystery of the healing process. When a bit of wisdom ,
insight or compassion sprouts up from the darkness of suffering, the
spirits have been transformed by life on earth and something new and
divine is born in human life . This birth comes only from “ down
below ,” from a willingness to descend to the realm of the under
world , to endure the suffering and not knowing of embodied healing.
This understanding led the ancient Chinese to a reverence for the
yin - matter, the earth ,nature and the body. They called the natural
world the Mysterious Feminine and referred to it as the “ visible face
of Tao .” Taoist alchemists believed that all transformation as well as
all healing depended on the healer's ability to understand and work
with the divine energies that stream through matter, which they rec
ognized as the cauldron in which all alchemical processes occur.
Only through our willingness to immerse ourselves in the cauldron
of matter, to surr
surrender to the powerful instinctual energies of the
Mysterious Feminine, can we experience healing that is transforma
tional, that results in ways ofbeing more effectively, more authenti
cally, and more gracefully who we truly are.
To experience this immersion, we begin our journey through the
realm of the Five Spirits at the top ofKunlun Mountain . We begin .
with the North Star, the fiery home of the shen . Aswe move down
ward through the terrain of the spirits, we descend to deeper strata

FIVE SPIRITS
of the body, the psyche and the nervous system until we reach the
deepest place of all, the abode of Xi Wang Mu, the Queen of the
Underworld , the Goddess of Life , Death and Transformation, and
the Mystical Sister of Taoist alchemy.
Descent is counter-intuitive or, in alchemical language, contra
natura. It is a conscious decision to go against the natural flow , to
turn away from expansion , freedom and the windy, sunlit heights
of the upper spirits. When we descend, we turn away from the
insights of the mind and from conscious control of our lives and
environment. We go down backwards into the watery unknown of
unconscious processes, back to our beginnings in the womb-like
darkness of the body, the breath , the viscera and the sympathetic
nervous system .
Following this downward path , we eventually encounter anoth
er aspect of the divine, the yin spirits. These lower spirits are respon
sible for the involuntary movements of the autonomic nervous sys
tem and the endless flux of the emotions and hold the key to psy
chospiritual transformation. Through them we experience the suf
fering, joys, losses and lessons of life on Earth. And through them
we gain the compassion , embodied insight and wisdom that will
bring us back to ourselves, transformed.

MOUNTAIN MEDITATION
In many Taoist alchemical practices, one's inner being is visualized as a
lush mountain landscape populated by deities. The image of Kunlun
Mountain is often used to channel energy through the spinalcolumn down
into the lower body, where it is made potent by the fires ofthe pelvis, and
then back upward to the heart, where it is transformed into the light of wis
dom and compassion.

THE MOUNTAIN 159

 For this meditation,you may sit in a chair or on a cushion on the floor.
What matters is simply that the back is straight, forming a vertical axis
between the top of the head and the bottom of the tailbone.
Begin themeditation by visualizing your body as the mythical Kunlun
Mountain , your peak reaching up to heaven and your base planted deep
in the earth . Feel the mountain 's beauty and power, feel the mists swirling
around you and the clear streams ofwater and light rushing through you.
Now bring your awareness to the top of the head, the highest point of the
mountain peak, the realm of King Mu, the King of the Eastern Sky and
Emperor of the Rising Sun . Visualize a single star shining just a few inches
above your head. Feel the lightofthis star pouring down on you in a radi
ant shower of liquid gold . This is the light of the shen spirit, the yang light
of heaven and conscious awareness.
Feel the golden light of the shen drift down through yourbody, com
ing to rest in the space at the center ofyour heart. As you breathe into the
heart space, visualize the shen spirit taking on form and color, drifting and
changing like the mists and clouds on the mountainside. As the yang light
of awareness growsmoister and more yin ,we enter the realm of the hun,
the spirit of vision and imagination .
Follow the light as it drifts downward , coming to rest in the solar
plexus. As you breathe into the solar plexus, feel the light gathering poten
cy and weight as it descends toward earth . Feel the light take rootin your
belly like a seed taking root in the fertile valley at the mountain 's edge.
This is the realm of the yi, the spirit of embodied action and intention.
As your awareness drops deeper, it dipsbelow the horizon line, down
into the dark cavesbelow the mountain , into the labyrinth of the viscera of
the pelvic basin . Bring your awareness to a point aboutthree inches below
the umbilicus and take a moment to feel the powerful energies that reside
there. This is the realm of the po, the yin spirit of the animal body, the
breath and the autonomic nervous system .
Now go deeper as your awareness follows the labyrinths of the vis
cera deep below themountain , down to the darkest cave , to a point at the
base of the spine. Feelthe energies that pulsate here, ebbing and flowing,

160 FIVE SPIRITS

as the tides of the cerebral spinal fluids expand and contract. Feel the
darkness envelop you as the yang light of consciousness is swallowed in
the dark ocean of the yin fluids oflife . This is the realm of the zhi, the spir
it of the collective unconscious, the Spirit of archetypes, cellmemories,
genetic codes, primal symbols and the luminous threads of fate that are
the yin reflection of the Tao .
In the darkest cavern below the mountain , atthe base of the spine,we
come to the cinnabar throne of XiWang Mu.Here we come to the center
of the alchemical mystery, the dark womb of the Mysterious Feminine.
Now , breathe and wait and do nothing. Surrender to her power. As you
breathe into the deepest,most hidden point of the body, you will gradual
ly feel a tingling begin at thebase ofthe spinal column. This tingling is the
fire ofthe yin , the light that rises from down below, the fiery spring of the
life force, the river of liquid light that gushes up from the heartof darkness.
Breathe this underworld fire upwards, up through the pelvis and the
solar plexus. When it reaches the heart, feel the luminous yin fire of the
zhi spirit mingle with the radiant yang light of the shen. As you breathe
into the heart, feel the light pour in from above and below . As upper and
lower lights mingle, you will feel subtle streams of pleasure radiate from
theheart and fillyour entire body. Compassion and love pour through you
as you continue to breathe the two lights into your heart. You are now
experiencing the sacred union, the alchemicalmarriage of yin and yang.
Let the dance of this union continue as you open your eyes and let the light
of the Five Spirits shine from your heart outward to the world .

THE MOUNTAIN 161

 Part II:

Descending the Mountain

 .

Introduction to Part II

[The adept wishes to ] dwell forever on the summits of the Great

Void , in the Chamber of the PreciousPalace; in the morning to take
his pleasure with the Jade Emperor and in the evening to rest with

jade plants of the Immense Spring of Lang Well on the cosmic

Mount Kunlun .
- SHANQING TEXT

Lo the ancient Taoists , Kunlun Mountain was the still

point or center pole of the spinning world as Tao was
I the still point of the spinning cosmos. In the inner
world , themountain was regarded as the center pole of the self. It
was related to the brain and nervous system and recognized as a
miniature expression of Tao within . This inner mountain was a
metaphoric expression of the vertical axis of the spinal column, the
conduit through which human nervous and spiritual energies flowed
between heaven and earth . The mountain within was the terrain of

spine meant aligning the mountain . Aligning the mountain meant

aligning earth with heaven and human life with Tao .
Taoists regarded Kunlun Mountain as the home of the deities
and a place of retreat and revelation . Similarly, the mountain with
in was regarded as the home of wushen , the Five Spirits .

165
 The system of the Five Spirits is a symbolic representation of
human consciousness. Each spirit presides over a particular aspect of
the nervous system , a specific form of awareness and a precisely
defined level of the psyche. Each spirit not only has its own function
and terrain but also functions as an expression of the divine in
human life .
In Part II, we follow in the footsteps of the Taoist alchemists as
they journey up and down Kunlun Mountain . The book will take
you on a journey, a vision quest that will help you, like the sage, to
discover the sacred mountain that is a symbolic expression of your
inner self. In the process, you will gradually discover ways to bridge
the gaps between your spirit, your mind and your body. Through
traversing this mountain ,you will rediscover the innate wholeness of
who you are . You will come to understand the connection of your
being to the earth beneath your feet and the heavens above your
head. In addition, you will learn how :

to use an understanding of your own inner landscape to gently

guide the unfolding of your destiny
to become an alchemist, a transformer of your own life
to consciously interpret the wisdom of your body
to heal psychological and psychosomatic symptoms and resolve
emotional conflicts in new , holistic ways
to enhance the effectiveness of your actions
to commit to your own visions
to get more of what you want from your life and your relationships
to know when to do nothing but wait and make room for the
mystery

Each of the five chapters in Part II focuses on one individual

spirit as well as how the system of the Five Spirits works to integrate
the body and themind. Each chapter includes:

166 FIVE SPIRITS

• A description of the spirit and its relationship to the natural
environment
An introduction to the spirit and its territory on the inner moun
tain of the self
A look at the related Chinese character
A list of associations and correlations, including the element,
organ , emotion , psychological function and psychospiritual
issue related to the spirit
A description of the physical, emotional and psychospiritual
problems and symptoms related to the spirit
Suggestions about how to work with the spirit
An in -depth case study that demonstrates the problems that can
come up when a spirit is disturbed and the process through
which the spirit can be healed and psychospiritual vitality
restored to a person 's life

In the alchemical traditions, it was believed that transformation

al processes occur when the yang spirits of heaven descend into the
alchemical cauldron ofmatter where they mix with the yin essences
of earth . For this reason , the chapters of Part II follow a downward
trajectory and are arranged according to a pattern of descent from
heaven to earth , spirit to matter.

Our journey begins at the top of Kunlun Mountain , at the North

Star, the fiery homeof the shen. In Chapter Six , we will explore the
Spirit of Fire, the psychological counterpart of the sun and the stars
that shower the mountain with golden light. The shen represent the
function of conscious awareness, insight and illumination . They
inform and direct the cosmos of the human psyche and maintain the
integrity of individual identity.
Following our downward path , in Chapter Seven, we encounter
another aspect of the divine, the hun , the winged messengers of the

INTRODUCTION TO PART II 167

shen . Thehun are the spirit ofwood, the psychological counterpart
of the breezes and winds of the mountain cliffs . Through their wind
like nature, the airy hun blow the light of the shen into our lives in
the form of visions, foresight, dreamsand imagination.
Midway down the mountain , in Chapter Eight, we come to yi,
the spirit of the earth . The yi are the psychological counterpart of
the fertile fields and rich soil of the mountain meadows. The yi
endow us with intention and purpose and give usthe ability to plant
our ideas into our actions so that they can manifest as the harvest of
our lives.
In Chapter Nine, we drop below the horizon line and enter the
domain of po . At this level, the psychic functions of the upper
realms— our inspiration, vision and intention — are buried below the
ground, in the underworld of the body, the unconscious and the
involuntary responses of the autonomic nervous system . In this
darkness “ beneath ” the earth , the golden light of spirit descends into
the underworld , where it crystallizes and hardens and waits in
silence. Here, outside of time, the light endures in a death sleep and
burial that is the prerequisite for its transformation and rebirth .
As we descend to the labyrinths at the lowest depths ofmoun
tain caves, we enter the realm of the zhi, the spirit ofwater. The zhi
are the psychological counterpart of the thermal geysers, the fiery
springs that spurt up from the darkness at the center of the under
world . They represent the potent energies of the instincts, the forces
of sexuality and survival. The zhi open the door to the palace of the
dark goddess, the place of transformation and return, where yin
becomes yang and inertmatter comes back to life. Thus, in the place
of deepest darkness , our return journey to the light begins.

168 FIVE SPIRITS

Chapter Six

Shen: The Spirit of Fire — Inspiration,

Insight, Awareness and Compassion

Weknow that the shen are the messengers of Heaven . . . . Heaven is

not in myself without some kind of intermediary and the intermedi
ary between Heaven andmyself is shen.
- CLAUDE LARRE !

POLARIS
am alone in the darkness, with only the garbled songs of
frogs in the woods and the hollow whoosh ofwaves in the
. cove. When I look up, I am less than a speck beneath a black
sky whirling with stars. On a summer night in Maine, when I step
outside the back door of my house, I am swept up in a chaos of con
stellations and galaxies interspersed with meteors and vapor clouds.
In themidst of this circus of lights, always shining in exactly the
same place, just at the tip ofthe Arnie McGraw 's chimney, is Polaris,
the North Star. It's not very glamorous at first sight. It's not one of
the brightest stars in the sky. But, unless the clouds or mists have

169
 come in from the sea, this little star is always where I left it, point
ing reliably to the north .
When Ineed to find mybearings in the night, I look for the bowl
ofthe Big Dipper and follow the line of the pointer stars to Polaris.
This is the pole star, the pivotpoint, the still center around which the
night sky turns. Once I have found it, I know where I am and which
direction to go next.
But when I need to orientmyself in the swirling confusion ofmy
life, the tumult of desires, possibilities, expectations, hopes and
dreams, I look to the star within me, the guiding light of my own
heart. The ancient Chinese regarded this inner guiding light as the
light of the shen, the heart spirit, the most yang, heavenly aspect of
the Five Spirits. According to myth, this light is a spark of heavenly
fire that comes to us at birth directly from the stars.
Just as we look to Polaris to discover true north , so we look
within to the light of the heart to discover our direction in life . The
shen , the shining light of spirit, will always guide us reliably if we
take the time to listen. And as the Pole Star directs us to true north,
the shen will always direct us toward Tao, the path of our true
nature.
According to modern astronomy, the entire universe began with
starlight. The first star that exploded from pre-cosmic nothingness
provided the ingredients that eventually became the basic elements
of all that is. So we are star people and the world we inhabit is made
of stars. The shen are the star spirits that connect human beings with
the cosmos.

THE SHEN

If we look atthe map of Kunlun Mountain , we find the shen at

the highest point. They are the starlight and sunlight that stream
down from the sky and illuminate the mountaintop. They inhabit

170 FIVE SPIRITS

the realm of the divine fire of the sun and the initiatory energies of
dawn, the home of King Mu, the king of the eastern sky.
In Taoist tradition , it is said that when the yang and yin essences
of the parents unite at themoment of conception , the star seeds of
the shen are scooped up in the ladle of the Big Dipper and poured
down into the heart of the developing embryo . In the alchemical ves
es

sel of the heart, this pure light mixes with the essences of earth and
eventually becomes the stuff of awareness , intelligence and con
e On

sciousness as well as the basis of our own unique sense of self.

The light seed of the shen first sprouts when a child is about
three months old , when the smile reflex signals the infant's first
delighted recognition of the parent as an “ other,” a discreet and sep
arate being. At the same time as the other is identified , the first,
embryonic inkling of “ I” comes into being. Thismoment is marked
by the appearance of a new luminosity in the child 's eyes, the bright
light of recognition and conscious awareness.
This sprouting of the shen is the first break in the wholeness of
Tao . It is the beginning of the journey of individuallife — the journey
away from original nature that eventually leads back to Tao and a
new ,more complex wholeness . If all goes well, this sprouting of the
shen seed is imbued with feelings of joy, delight, love and wonder,
all of which will mark the eventual return to wholeness when the
tiny seed of the shen eventually grows into the great tree of the self.
During our life, the shen resides in the empty center of the heart,
where it continues to grow as it guides us along our path through
life. Although it is invisible, its presence is reflected in the light that
shines from the eyes of a healthy human being. In the presence of
healthy shen, there is a luster and brightness to the disposition , a
feeling of connection and awareness. Most of all, the presence of
healthy shen results in a life that is uniquely suited to the individual
and a person whose actions make sense within the context of the
surrounding environment.
The shen in their purest form are divine light. They are the first

SHEN : THE SPIRIT OF FIRE 171

intimation of possibility, the first “wink of an eye,” intuition ,
insight, the light bulb that goes on in the brain , the “ got it!” that
" gets” a whole project in a flash . They are the bright idea, the illu
minated understanding that sets the course for the long journey to
come. Shen is the electric current of the lightning bolt that initiated
the first spark of life in the primordial waters . As pure yang, pure
light, the shen are energy without mass. Faster than sound, faster
than anything we can know , shen is spirit, the closest we can come
to knowing what is essentially unknowable.

WHAT IS SHEN ?

The Five Spirits are the finest,most ephemeral expressions of qi. Each spir
it represents an aspect of awareness and consciousness, and as aspects of
consciousness, all are expressions of the element of fire and all come
under the jurisdiction of the heart, the center point of human awareness.
So in a way, all the spirits are shen !
But when we speak of the individual spirit shen , we are speaking of
the most yang, most fiery aspect of the Five Spirits. During our life, the
shen are said to reside in the heart. At death , they rise up through the
crown of the head and return to the distant starry realms they came from .
The Chinese character shen has several meanings. While they are
interrelated, each meaning has its own particular use. Shen can mean
• spirit as infinite cosmic light outside and beyond the scope of human
experience

the yang energy that enlivens the psyche. Therefore, as a generic term ,
shen is used to refer to all of the Five Spirits.
the activity of thinking, consciousness, insight and memory, all of
which are related to xin , the heartmind

172 FIVE SPIRITS

 an intangible yet recognizable quality of luminous vitality that is
seen in a healthy human being. The shen manifests in the radiance that
shines from the eyes and a vibrant, flourishing quality of the complexion.
spirit, god, deity or divinity. It is the spirit of enlightened awareness, inspi
ration , insight and love that comes to us from the divine.
the name given to one specific expression of the Five Spirits, the
finest, most active, most yang of the five , and the one closest to the realm of
heaven. In this case, it refers to the fiery, yang spark of conscious awareness
that is said to reside in the human heart.

(Because of the nature of the Chinese language, the same char

acter can be used as a singular or plural noun. In the case of the
shen, the same character is used to mean all the infinite bits of gold
en light that shower down on earth from heaven as well as the sin
gle infinitesimal speck of divine light that illuminates the human
heart. For this reason , in the text,wewill at times use shen as a plu
ral and sometimes as a singular noun . This same rule will apply to
all of the Five Spirits.)

A Look at the Chinese Character

The character for shen is formed of two parts. Shih , the radical
on the left,means “ altar,” “ to divine” or “ influences from above.”
Shen, the radical on the right,means “ to extend or expand.”

Shen

SHEN : THE SPIRIT OF FIRE 173

 The radical on the left, shih , was once pictured as seen here on
the left, and progressed to the character on the right:

TT *

The two parallelhorizontal lines at the top of a character mean

" high " or " superior.” In this radical, they specifically mean “ heav
en.” The three vertical lines hanging down from the heavens repre
sent the heavenly lights, the sun, the moon and the stars , which
reveal the distinctions of life to human beings and illuminate our
re

way, the path that will lead us back to wholeness and Tao .
Shih symbolizes the " celestial influxes from heaven ,” “ the signs
by which the will of heaven is known to mankind.” An altar is the
horizontal plane on which the influxes of heaven extend down
towards the earth . The “ diviner” is the sage through whom the
influxes of heaven are voiced or made visible on earth . This charac
ter is sometimes translated simply as “ to divine.”
The second element of the character shen was originally a pic
ture of two hands extending a rope, thus the idea of something
reaching or extending. For example, lightning or a thunderbolt is a
storm cloud extending itselftoward earth .
Combining the two elements of the character — shih and shen
gives us shen, the heavenly light that extends itself downward
through spirit. The shen “ gives the orders” that precipitate each
human life. But the shen also gives us our " heavenly mandate ": It is
the “ heavenly star” that is the guiding light of our individual destiny.
In this way the shen is both our origin and our destination . It has to

174 FIVE SPIRITS

 do with the shedding of light, the gift of perception and conscious
ness. The coming and going of the shen mark thebeginning and end
of a person 's life .
Shen is the seed mantra “ I am ,” which is the initiatory spark of
human self-awareness. It is pure potentiality, the breath or active
impulse that initiates, instills and maintains the appearance of a par
ticular human form . But if we look again at the character, we see
that shen is also the way that the light of heaven extends itself into
us and then through us to manifest through our actions on earth .
Shen is the extension of the light ofthe cosmos through us. The shen
or active spirits in heaven give us signs that help us to " see” or
“ divine” which way to go to keep to our path of Tao .

ASSOCIATIONS AND CORRELATIONS

Shen is related to :

Element: fire
Organ: heart
Emotion: joy
Psychological function: awareness, inspiration, insight
Psychospiritual issue: knowing true self
Cosmological associations: starlight, lightning
Chakra : seventh -Thousand Petal Lotus: Enlightened Mind
Alchemical virtues: compassion and love

Organ Correspondence
During our lives, the shen are said to reside in emptiness at the cen
ter of the heart. From a Chinese medical perspective, the heart is not

SHEN : THE SPIRIT OF FIRE 175

only a physical organ but also the emperor/empress, the " supreme
sovereign ” of the body and the mind. The heart, as sovereign , is
responsible for the circulation of the blood and the overall state of
the emotions as well as the well-being of the shen .
In ancient China, things with similar functions were looked
upon as aspects of a single unity. The heart — as organizer of all
aspects and activities of the bodymind - performed the same func
tion as the emperor of a kingdom . The emperor of a kingdom per
formed the same function as the sun , the still point, like Polaris,
around which the solar system turns and an entire whirling universe
spins. Polaris, sun , emperor and heart are united by their centering ,
organizing function . Each holographically contains the other, and at
the center of them all is a golden light, the light of the shen, the scin
tillant spark of spirit.
Heart, emperor, sun and North Star control, harmonize and
unify an infinite number of separate individual energies. This task of
joining the many into a single unity while allowing each to retain its
own particularity is accomplished by each of them in the sameway:
wuwei, the way of emptiness. It is the way of wisdom , the way of
the sage. Zen meditators, tai ch ’i artists and calligraphers, Native
American shamans and the very greatest African dancers know this
way of being, this way of the heart, this way of paradox where the
most powerful doing is accomplished by doing nothing at all. It is
the way that heaven extends itself effortlessly into the environment
through the illumination of the shen .
Through wuwei, the heart is able to pump blood effortlessly
through the body for the span of a human lifetime. Through wuwei,
the heart coordinates and organizes every aspect of the bodymind .
Thus the greatest emperors' rule their kingdomswithout effort, sim
ply by maintaining their position of perfect equilibrium between
earth and heaven . Sunlight informs the vibrancy and movement of
every aspect of life, yet the sun itself does nothing but hold steady
while the light of its fire showers the solar system with energy and

176 FIVE SPIRITS

 the pull ofits gravitational weight locks each planet in perfect orbit.
Similarly, the North Star shines motionless at the hub or pivot point
of the night sky as the stars spin in the great echoing silence of eter
nity . Such a “ form ofgovernment,” writes Lao Tzu, “ is what people
hardly even realize is there."
According to Hindu science, the element of the heart chakra is
air. In her book about the chakra system , Anodea Judith describes

certain kind of emptiness . It represents freedom , as shown by the

birds that fly. In the airy space of the heart, there is room to breathe,
room for the self and the reflection of another. The airy space ofthe
heart is the space of wuwei, the space of emptiness, the space of
unknowing and of awe. It is into this empty silence that the shen
come like birds alighting on a branch at dawn. Without this spa
ciousness the spirits will flee and the light of the divine will no longer
illuminate our consciousness and actions. In such a state, a desper
ate effort to control the environment replaces the effortless non
doing ofwuwei wisdom . In this state , the empress cannot fulfill her
crucial organizing functions on the physical, psychological and envi
ronmental levels.

EMOTIONAL AGITATION AND THE HEART

The shen are yang. They are polarized toward heaven and their
natural tendency is anti- gravitational and negentropic . In their book
The Heart, Claude Larre and Elisabeth Rochat de la Vallée describe
the shen as a precious, wild bird . Like birds, “ the shen are free to ,
come and go, to come into myself or to quit this place and to fly
away. . . . The shen go up, they want to go back to heaven .” 3Unless
they are entranced and nurtured by the yin essences of the earth , the
shen rise up and fly off, back to the heavenly realms. In a healthy
human being, the yin lower spirits magnetize the yang shen down

SHEN : THE SPIRIT OF FIRE 177

ward , allowing them to rest in the inviting hollow of the heart space.
In order to maintain a suitable resting place for the shen , the heart
must remain in a state that is close to its original nature, serene,
accepting and open. The light of the shen radiates from such a tran
quil heart to illuminate the lives of all those it touches.
If the precious wild birds of the spirit burst prematurely from the
heart, the light of the shen will no longer be present to guide and
inform the movements of qi. All bearings lost, the breaths of qi
becomechaotic , the fire of the heart grows dim and we wander in a
daze from one meaningless project to the next, wondering how we
found ourselves in this or that predicament. Nomatter how we try,
nothing can fill the emptiness that is left once the spirits have depart
ed . Life on earth is filled with events that elicit powerful emotions,
but according to the Taoist tradition , the sage or wise one does not
become overly attached to these passing storms. Rather, the sage's
one and only concern is maintaining the tranquility of the heart so
that the luminouswild birds of the shen will have a suitable resting
place. As long as the shen remain in the heart space, the direction of
our lives will be clear and our paths will be illuminated . Through
wuwei we will naturally and effortlessly create order and harmony
in our environment.
When strong emotions come, the way of the sage is not to try to
stop them but to observe their rushing passage. Wewatch them from
the top of a high hill, as wemight view themagnificent passing of
towering thunderclouds on a rainy summer evening . In this way, we
can allow emotions to move through us while stillmaintaining our
serenity.
. Chuang Tzu, one of the great early Taoist sages, describes the
heart as a reflecting pool. When this pool is calm and still, it is “ the
mirror of heaven and earth , the glass of the ten thousand things.”
In this state, the heart reflects the truth , beauty and intrinsic order
of the cosmos as an undisturbed pool of water reflects the forest
glade. The movements of our lives will be based on this accurate

8 FIVE SPIRITS
observation of the world around us. But when the heart is disturbed
by violent emotion, it is like the wind -tossed sea. All images are frag
mented and unclear, and the truth of heaven and earth cannot be
perceived. Actions taken at such a time of fragmentation will only
further the confusion and unrest. However, if we hold ourselves
back from action and do not get attached to the emotions as they
pass, then the heart will grow calm again like water after a storm
and can once again reflect the truth and wisdom of the Tao .

SIGNS AND SYMPTOMS OF SHEN DISTURBANCE

Common Symptoms
insomnia being overly talkative
dream -disturbed sleep forms of schizophrenic mania
anxiety incoherence
palpitations hyperactivity
inability to concentrate restlessness
timidity, being easily startled

Spirit Level Signs

lack of coherence to life; the person's personality does not fit the life
he or she is living
lack of inspiration and insight; " deadness" ; no " heart and soul" to life
no sense of unique person with a unique path ; " ambivalence"
• much activity but no center so activity turns to anxiety, restlessness
and, eventually, fatigue
no ability to discern what is truly " right for me"

SHEN : THE SPIRIT OF FIRE 179

 • no self-reflection

• inability to distinguish true from false , realfrom unreal

Possible Causes

constitutional or "karmic" issues that are part of person's " work" in

this lifetime
"narcissistic injuries" : parents who couldn't see the child and consis
tently inhibited the expression of true nature

Anything that upsets the heart upsets the shen ! Emotional trauma,
shock and abuse can cause a shen disturbance , as can recreationaldrugs
such as cocaine, nicotine, and amphetamines.

HEALING THE SHEN

In Chinesemedicine, when we say that the shen is disturbed,we

are saying that a person 's consciousness is disrupted; themind is not
at ease. This is one of the most commonly used descriptions of psy
chological and emotional disturbances. No matter what the causes
and no matter what the specific symptoms, a person whose shen is
disturbed exhibits an odd energy and generally elicits uneasiness in
those around him . It is exactly the opposite atmosphere to that pro
duced when the shen are in harmony and the light of divine is
reflected in thematerialworld .
When a person's shen is disturbed,the light in the eyes (a reflec
tion of the light of the shen of the heart) may be dim , as if the per
son is not really present, or it may be strangely bright with a hard
edged glitter. Making real contact is difficult. Another characteristic
is frequent, inappropriate laughter or other signs of a split between

180 FIVE SPIRITS

the content of a person's conversation and their emotion/affect.
Nightmares and sleep disorders are also common . People whose
shen is disturbed are like a candle in the wind, at one moment flam
ing with a wild brightness, sputtering down to near extinction the
next. There is no steadiness, no reliability, no sense of a stable iden
tity . Nonetheless , people with a propensity to these disturbances are
often fiery, bright, charismatic, fun and full of creative ideas. They
live intensely, very close to the edge of their skin .
The shen flickers like starlight. Like the fire element it is related
to , the shen responds quickly to stimulus. In my experience, the shen
mo
moves more quickly than any of the other energies of the bodymind.
When using needles, it is extremely important not to over-treat. The
fragile flame can all too easily be extinguished by too much stimula
tion. By understanding the nature of this quick-moving, fiery energy
of consciousness, however, it is possible to help someone feel better
within moments. Trained acupuncturists can use needles, non
professionals can safely use certain teas in highly diluted potencies,
but even without needles or herbs, it is possible to settle the shen
simply by helping a person bring the fiery energy of awareness down
from the yang domain of the mind (the head ) to themore yin matrix
of the body. If the shen is disturbed by acute shock or intense emo
tion , it will often respond very quickly to gentle , conscious touch or
a well-placed word of comfort.
The shen spirit has a special relationship to the element of fire.
In the I Ching,we read that li, fire , relates to the sun. It dwells in the
eyes and is the divine substance that protects us against evil forces.
Fire is related to intuition , to magicalwands and to spiritual trans
formation . Like fire the shen respond quickly to subtle stimulus.
Like fire, the light of the shen flares up quickly, disappears, and then
flickers up again . Sometimes a thought, even unspoken, is enough to
set them moving. They respond to insight and to laughter butmost
of all they respond to being recognized, to being seen , to being illu
minated by the light of another being's eyes.

SHEN : THE SPIRIT OF FIRE 181

 WAYS TO HEAL AND CULTIVATE THE SHEN SPIRIT

The first and most important step in working with the shen is the realiza
tion that we are working with a living, vibrant substantiated light that
responds to being seen and related to.
When there has been a shock to the shen , an upsetting experience or
emotional trauma that has frightened the birds of the spirit away from their
nest in the heart space ,we as healers must embody the energy of the ling.
We are the sorceressesbeckoning the cooling rains down from the clouds,
calling the scattered spirits back to the realm ofmatter. Meditating on a
candle cradled in a ruby red votive glass is a good way to begin this
process since red, the alchemical rubedo , is the color symbolic of the mar
riage of spirit and soul in the palace of the Heart.
You mightbegin by placing the hands gently and with consciousness
on the body. This invites the shen to settle back into thematrix of themate
rial world. A gentle footmassage with olive or almond oil or careful, inten
tional touch or energy work around the heart chakra may also help , but
sometimes themost effective method is to call the awareness back into the
body by asking the person to simply notice what is going on in the legs,
the tantian (the cinnabar field of the lower abdomen ), and the edges of
the skin where their body meets the surrounding environment. Since con
sciousness follows the direction of awareness, relocating the focus will
often be enough to shift physiology, to soften the breathing, normalize the
heart rate and thus settle the disturbed shen.
In addition, Bach Flower Rescue Remedy is very effective for shock
and disturbances of the shen . A few drops administered under the tongue
every few hours until the person feels calm can help enormously . Rescue
Remedy is available in most health food stores and even somepharmacies
that sell homeopathic remedies.
Once the shen has settled back into the heart, it is important to give it
some space. Encourage the person to rest for a few moments withouttalk
ing (talking tends to stir the shen and may not be helpful immediately after
this kind of treatment). Quiet music, peaceful sounds coming through an

182 FIVE SPIRITS

 open window , and non-intrusive relatedness are all good ways to close the
treatment and make a transition back into the world. This shift in aware
ness can be done anywhere, any time. It is a gift we can offer to ourselves
and to others.

OUR COLLECTIVE CRISIS OF THE HEART

According to the psychology of the ancient Chinese, the heart is

the mediator between above and below , within and without.
Because of its position at the boundary and shuttle point between
realms, it is the shock absorber that bears thebrunt of our emotion
al agitations. Although it is scrupulously protected by the pericardi
um orheart protector and other ministers of protection and defense ,
the level of shock that is prevalent in our modern world has
increased far too rapidly for the bodymind to evolve adequate psy
chological protection . The result is that many people actually exist
from day to day in a state of numbed -out, unconscious shock and
disassociation from the self, in Zen Master Robert Aitken 's words,
“ rationalizing themselves into insensitivity.”
We live in a world where assaults to the heart come at us from
every direction . Violence is all around us, if not in our immediate
environment, then constantly tapping at the windows of our lives in
the form of images in movies, on TV and in the newspapers . The
endless , impersonal strain ofmodern culture creates an atmosphere
that is the antithesis of the atmosphere required for the heart's tran
quility . The delicate fire of the shen has been nearly extinguished by
the garish , artificial lights and harsh noises of our technological
world . This state of desensitization and objectification of our selves
and our world is accompanied by tight breathing, contracted chests
and closed hearts. In such a state, the illumination of the shen is at
best a dim and distantmemory. That most of us are cut off from the

SHEN : THE SPIRIT OF FIRE 183

 light of our hearts and the ability to see with clear, true sight ham
pers attempts to solve our problemson a personal or global level.
We see symptoms that result from the ongoing attacks upon the
shen and the shutting down of the energies of the heart in every
aspect of daily life. Psychologically, we are plagued by a lack of
closeness and intimacy in our relationships and a lack of meaning in
neSS

our lives. Physically, heart disease is the deadliest of all killers in our
country, taking the lives ofmore than seven hundred thousand peo
ple every year. And beyond the realm of personal suffering, our
inability to see the world around us with the eyes of our hearts
results in the abuse and destruction of our living environment.
The sacred wild birds, the lights of the shen, have fled , not only
from the hearts of individual human beings but from the heart of
Western culture . In our perpetual shock, we are blind to the true
light of the living world . The more we rush about, vainly searching
for solutions to our innumerable problems, the further we get from
the answers that might well be waiting for us in the tranquil, empty
silence of our hearts. But ifwe take a moment to sit quietly and turn
mon

the light of awareness inward to the heart, the shen will return to
guide us forward on our path .

CASE HISTORY: LITTLE RUSHING IN

THE SLEEPLESS POET

The following case history is as an example ofhow an acupunc

turist can use needles to work with the shen. It is one ofthose pecu
liar but true acupuncture “ miracles ” that makes no sense from the
perspective of Western science, conventionalmedicine or psycholo
gy and yet makes perfect sense from the perspective of the synthet
ic , right-brain logic of Chinese medicine.

Phil arrived at my office looking harried and disheveled . His

184 FIVE SPIRITS

hair was standing up from his head in thin wind-blown silver
spikes, his cheeks were flushed, and his bright blue eyes sparkled a
bit crazily from behind his glasses. I think he could best be
described as the typicalabsentminded professor, and I have to say I
fell in love with him themomenthewalked through my office door.
Within minutes we were discussing the poetry of Shakespeare,
Milton , Pound and Mary Oliver. Following his short but brilliant
course in the history ofmodern poetry, Phil treated me to an impro
vised dissertation on dogs that was akin to the ravings of a New
Yorker essayist on a late -night bender.
I quickly realized this man could talk a mean streak and keep
me laughing, but if Iwas going to help him I needed to make a rad
ical intervention ! Underneath his zany, captivating intellect, there
was a feeling of confusion and enervation .
I finally managed to get Phil focused on why he had come to see
me. Intractable insomnia was the first symptom he mentioned,
insomnia so bad that he had given up on sleeping at all and just
watched television until three or four o 'clock in the morning while
semi-reclining in his armchair. Phil told me that he was in themiddle
of writing a book, which always “made things worse.” The “ things ”
that got worse turned out to be red , painful sores on his tongue and
a habit, which had plagued him since adolescence, of chewing the
skin at the sides of hismouth until it was raw and bleeding.
I felt that herbs and acupuncture would probably help with his
sleep problems as well as the sores on his tongue, but getting to the
root of his compulsive habit was a long shot. However, it didn't take
me long to make a diagnosis. Phil was a classic case of “ rising fire
of the heart” and disturbed shen. The heat was showing up in the
red , painful canker sores; the shen disturbance manifested in his
entertaining but compulsive conversation, his insomnia and the
energetic impulses behind his self-inflicted injuries to his mouth .
On a psychological level, Phil was suffering from a painful
malaise . His busy mind and cleverness were a fragile cover for a lack

SHEN : THE SPIRIT OF FIRE

ofmeaning, coherence and intimacy in his life. His spirit (conscious
IS
ness )was over- fired to the point of burnout. It was like a flame sput
as o

tering wildly on its last bit of oil. There was no place of quiet wis
dom , no orderly space of ritual, no cooling waters where his shen
could settle and rest, so this energy rose and fueled the tension and
heat in Phil'smouth . He turned the fiery agitation and frustration of
his heart inward in the way that young, poorly nurtured children
sometimes do, mutilating himself as a form ofperverse self-soothing.
I felt strongly that what he needed was an opening, a doorway
between his heart and the world , in part to let the steam out and
release the excess rising fire from his body but also to create a con
duit through which the energies ofthe shen could return to his heart.
I asked Philto lie down on the table and explained to him about
the diagnosis I had made. As a poet, he appreciated the metaphoric
nature of Chinese medical language and was struck by how the
phrase " rising fire of the heart” so accurately described how he felt.
I told Phil that I was going to insert a needle into a point at the
corner of the nail of his little finger. I explained that the translated
name of the point was “ Little Rushing In ” and that the rushing
referred to the qi that rushed through the meridians at the fingertips.
This point would clear the excess heat that had accumulated in the
heart meridian,which was causing the sores in his mouth , but at the
same time it would settle his shen and calm the agitation of his mind .
Phil lay back but he didn 't relax .He watched carefully as I locat
ed and applied alcohol to the points. As I inserted the first tiny nee
dle into the point on his left hand, he continued watching. No soon
er did the needle make contact with the qi than a smile came to his
face. His body relaxed and his breathing pattern shifted. I walked
around the table and needled the samepoint on the other hand then
turned away for a moment while I disposed of the used needle. I
knew that the points at the tips of the fingers could have powerful,
almost instantaneous effects but I didn't expect to see what I saw
when I turned back to check on Phil — he was sound asleep !

186 FIVE SPIRITS

 Phil slept for the remainder of the session . When hewoke up, he
looked different. The patches of red on his cheekbones were dis
persed and his eyes were focused . “ I can 't believe this!” he said . “ I
haven 't felt this relaxed in years. Hey! Can I just move in here? ”
A week later, Phil cameback . He still looked like a professor but
not nearly as absentminded. He told me that he had slept three or four
hours every night since the treatment. His mouth sores were getting
better.Most amazingly, he said , hehad almost completely stopped bit
ing the sides of his mouth . “ I can't understand it,” he said , “ but some
how it just stopped.Mybody doesn 't want to do it any more.”
Over time, the sores in hismouth improved. For several months
he took a low dose ofherbs to continue clearing the rising fire from
his gumsand tongue. He still worked until late at night, but he usu
ally slept at least five to six hours after he was done. He no longer
stayed up all night watching TV and began instead to take a half
hour walk after he finished writing. Hesaid he had forgotten how
beautiful the sky was at night and enjoyed looking at the stars. He
started a series of poems about his late-night rambles through the
sleeping suburban streets that were published a few years after Imet
him .
Phil made a habit of coming to see me every few months, even
after his problems were more or less " cured .” He claimed he came
in for a “ tune up,” not only because he “ needed the rest ” but
because he got new ideas for poemsfrom the names of the acupunc
ture points ! And he added that since he had started acupuncture he
saw , for the first time in his life , a reason for having a body.

In this case study, healing resulted from releasing the agitated

emotions and energies from the heart space so that the shen could
settle in the “ nest” or crucible ofmatter and illuminate Phil's life . In
this way , communication was reestablished between body andmind
and the light of heaven could extend downward to manifest through
identity in action in the world .

SHEN : THE SPIRIT OF FIRE 187

 BEING WITH YOUR HEART LIGHT:
CHECKING IN WITH THE SHEN

*" Checking in with your shen" is simple and yet easily forgotten, especial
ly in the midst of emotional upset or the excitement of a new project.
However, it is a good idea, any time you are beginning something impor
tant, entering a new relationship or just starting out the day, to take a
momentto notice how the shen feel aboutwhat you are up to .
This is actually not as mysterious as it may seem . Even without learn
ing to meditate or to do inner visualizations, you can make it a practice to
note how you feel when you think about a particular person or project.
Are you relaxed, infused with a steady, gentle warmth ? Or are you jumpy
and agitated ? Is your excitement like the quick flash of a match (that will
soon burn itself out), or is it a flame that glows steadily and grows as you
continue to move along this path ?
You know your shen are disturbed if you experience anxiety or palpi
tationswhen you think of a particular person, project or idea. If your sleep
becomes disturbed by upsetting dreams or if you can't sleep, your shen
are probably trying to tell you something. If you feel muddled and con
fused when you think about this issue . . . oops, you know the birds of clear
awareness have flown the coop! Take some time out. Don 'tmove forward

have settled down before making any important decisions.

Pay attention to the voices in your head. After a while, you may recog
nize one that is like a clearbell, not loud but somehow brighter than the oth
ers. This is the voice of the shen,the voice that organizes the others into a pat
tern thatmakes sense . This voice may come as a flash of intuitive knowing (" I
don't know how Iknew to stop atthe post office at just thatmoment!" ) or of
sudden insight (" I get it! That's what Ineed to do to pull this party together" ),
or as a gradually gathering clarification of an unclear situation.
Avoid repeatedly returning to situations or relationships that you know
disturb your emotions or your mental clarity.
If you have had life experiences or used substances that have dam

188 FIVE SPIRITS

aged or upset the shen, seek the help of a licensed,well-trained acupunc
turist to help you clear the heart so your spiritbirds can return to the nest.
If you are taking prescription medication that makes you feel mud
dled, unclear or lacking joy or a zest for life , you know that this medicine
is affecting your heart spirit. Seek the assistance of a skilled acupuncturist
or Chinese herbalist. With help , the shen can return to their original lumi
nosity. If your practitioner suggests it, speak with your medical doctor to
see if anothermedication is available or if it might be possible to lower the
dosage of one you are on.
Find a contemplative practice such as meditation , prayer, drawing,
journal writing or mindfulwalking in nature that will clear a space for the
shen. In this tranquil quiet, you willbe able to hear their voices. Take time
to look in your own heart and your true identity willbe illuminated by the
light of your awareness. This is the practice of cultivating shen .

WHAT TO EXPECT AS YOU HEAL

AND CULTIVATE THE SHEN

As you become familiar with your shen , learn to recognize their voices and
understand their messages, you will notice changes in your life , such as
• Better sleep and a sense of ease as you live in alignment with your true nature
and cultivate your own authenticity
More integrity and honesty in your relationships as you know and express who
you really are and what you really want
Less timedoing things that really don'tmatter to you or being with people who
really aren't part of your Tao
Increased sense of your Tao or path so you are less easily distracted by extra
neous events or tempted by dead-end streets and convoluted alleyways
A light or glow infusing your life with the magic of the heart
An increase in illumination , intuition and insight in your everyday life, guiding
your decisions
A greater ease in loving as you can more clearly discern "I" from " thou" and
appreciate the differences

SHEN : THE SPIRIT OF FIRE 189

ALCHEMY : THE FLOWER OF COMPASSION

Shen in its pure form is invisible light. It has no quantity or qual

ity and cannot be felt or touched or seen. It is infinite momentum ,
nowhere and everywhere at the same time. It is absolute yang,
absolute negentropy — completely free from the effects oftime,space
and gravity.
As soon as the tiny fiery spark of shen settles in the heart at the
time of conception , it encounters the limitations oflife on earth , the
limitations of the yin . The effects of the flesh and the blood take
hold and themovement of the shen is slowed. Yin mixes with yang
and the alchemy of the spirits in this particular life has begun .
In a very young child , the shen shines out from the heart as the
light of curiosity, joy and delight. Later, in the adolescent, it ignites
the sparks of intellectual curiosity, idealism , passionate friendship
and romance. And with maturity, the shen becomes the illuminating
light of insight and the flame of intuitive knowing. Gradually, the
yin effects of embodied life temper the wild fire of the yang. Then
the light of the shen softens and transformsinto the illumination of
self-awareness
Tareness
and introspection . The shen , as pure yang conscious
ness, depends on the structuring capacities of the other spirits to give
it form .
It is only after the shen has been bathed over time in the yin
waters of life on earth , after it has endured the losses, disappoint
ments and suffering of its “ descent” into the realm of time, space and
gravity that the true alchemical transformation of the shen occurs.
This is what the Taoists referred to as the “ birth of the golden
flower ” — when the heavenly light of spirit, after long immersion in
the transformational darkness of the earth , rises up from matter as a
flower: the enlightened soul of the sage . This is when the true virtue
of the shen comes into being; when after all the challenges, disap
pointments and pain of a lifetime, the fiery flower of compassion and
unconditional love blossoms from the depths of the heart space.

190 FIVE SPIRITS

 The Taoists regarded compassion and love as substantiated
light, illuminated matter that is no longer subject to the effects of
time and gravity. They recognized this light in the effortless benevo
lence of the Taoist sage and in the infinite healing capacities of Quan
Yin , the Taoist goddess ofhealing and compassion. Only rarely do
weencounter this lightin its fully substantiated form , but sometimes
a drop of it will fall into our lives and everything is changed. As a
touch, a tear or a ripple of laughter, the healing presence of love, the
light of the shen takes form and weknow , without knowing, that the
spirits are passing by.

LING : THE RAIN DANCERS

Shen alone is like fire without eyes to see its brightness or a body
to know its warmth . Shen, the yang aspect of spirit, can only be per
ceived in complement with ling, the yin aspect of spirit, the embod
ied reflection of heavenly light in the world ofmatter and form .

Ling

The character for ling is the rain radical above three raindrops,
above two sorceresses doing a rain dance. Ling is related to spirit,

SHEN : THE SPIRIT OF FIRE 191

but its yin nature is indicated by its relationship to water and rain .
The raindrop is the shorthand sign that indicates ling's feminine ,
reflective nature. As rain brings down the virtue of heaven in the
form of water, ling carries down the virtue of shen so that its invisi
ble brightness can than be perceived . Ling is the shimmering reflec
tions that dance in the raindrops, the colored lights that swim in
clear pools of water. As shen is the spirit, ling is the soul.
The swirling rain dance of the water sorceresses doesmore than
simply mirror the beauty of the shen. Ling has a beauty of its own ,
a lunar light that catches the attention of the shen and entices it
down into the net of reflections, which is the material world . The
fire of starlight dives into the depthsofwatery darkness in search of
itself, its opposite reflection. This diving down of the shen into mat
ter initiates the spiral dance of the individual soul along the path of
Tao . It is thebeginning of the alchemical journey of life.
In sometraditions, all five of the spirits are considered ling, since
all five are denser and more yin than the original spirit, more earth
bound than the pure golden light of the stars. It is more useful, I
think , to regard the ling as thehun and the po , the dual expression
of the soul in its yin and yang aspect. (We'll look closer at the hun
in the next chapter and the po in Chapter Nine.) The character ling

the po and the hun , as they carry themessages of the spirits into the
world : the dance of the clouds carries down the rain , the dance of
the water springs upward from the stones.

192 FIVE SPIRITS

Chapter Seven

Hun: The Spirit of Wood — Vision,

Imagination, Direction and Benevolence

Penetration produces gradual and inconspicuous effects. . . . If one

would produce such effects, onemusthave a clearly defined goal, for
only when the penetrating influence works always in the samedirec
tion can the object be attained .
- The I CHING , HEXAGRAM # 57 , " THE GENTLE
( THE PENETRATING , WIND )”!

CLOUDS

watch the clouds gather as I paddle out across the cove to

Darling Island . Behind me, a torn sheet of gray approaches
from the west and shadows the sun. Slightly to my left, com
ing in over the southern tip of Mt. Desert Island, a mountain of
round,towering heaps tumbles forward in a slow -motion avalanche
of late -afternoon cumulus clouds. I sit and watch as the wind churns
these endlessly changing formsup from the thin air. Ephemeral, they
are no more than the reflection of light in water vapor. Yet in their
patterns I see images come and go like dreams: a castle rising above

193
 my head evaporates into a mare 's tail that moments later becomes a
wave rolling away into the upside-down ocean of the sky.
Clouds brush the hem of the stars, then swoop down to linger
inches above the surface of the sea. They capture our imagination
and determine our moods. In the form of fog, they disorient us.
Bringing rain , they nurture the arising of life , and in fair weather
they temper the intensity of the sun . No way to pin them down, they
go with the breezes up to the highest breath of the sky, then down
to the boggy corners of the marsh . Whirling demons, transparent
melusines, white -winged angels, genies appearing and disappearing
out of invisible bottles . . . like the spirits, clouds go and come with
the wind.

THE HUN

1. As we continue on our journey down Kunlun Mountain , we

leave the starlit region of the shen and enter the realm of the cloud
forests where the winds wreath the trees with scarves of mist. This
is the upper soul realm , the transitional realm that exists between
heaven and thehorizon line where qi solidifies into matter and form .
This is the realm of the hun.
In the microcosm of the psyche, the hun is the ethereal soul: the
yang, breathy, spiritual aspect of the soul. It has three aspects: a veg
etative aspect common to plants, animals and humans; an animal
aspect, common to animals and humans; and a human aspect that is
particular to the human psyche. In humans, the hun inhabits the
vaporous, ever-changing region of our visions, dreamsand imagina
tion and is the animating agent of allmental processes. The hun are
said to enter the body shortly after birth and follow the shen back
to the heavenly realms after death . Unlike the po soul that decom
poses after death , the hun are believed to carry an appearance of
physical form back to the stars .

194 FIVE SPIRITS

 The hun is a slightly more materialized psychospiritual sub
stance than the shen . Although they live quite close to heaven in the
upper spirit levels of themountain , a bit of yin sediment infiltrates
the hun's yang. This infiltration ofmatter and vapor into the pure
white light of the shen creates the hun . The bit of matter makes the
hun more susceptible to the pull of gravity and the emotional life .
Pure spirit becomes cloudy as we drift down through the upper soul
realm towards the earth , and the pure, clear insight flash of the shen
becomes shaded and colored by refraction and reflection .
Claude Larre and Elisabeth Rochat de la Vallée write:

The shen are free to come and go, to come into myself or to quit
this place and to fly away. The hun are more like a shadow depend
ing on an object moving under light. They are some sort of escort.
The shen go up, they want to go back to heaven , then in myself, a
part ofmy animation which is called hun is on the verge of leaving
my body. My family will try to call back my hun so that I will not
be a dead person . For myself, if I want to save my life then I am
recalling myself my hun. And if you are lacking energy because you
are too weak , or you have been ill for too long then you have no
more strength, no voice strong enough to call back your hun. Then
you die.2

The hun are related to the liver and the element of wood as the
shen are related to the zang of the heart and the element of fire .
Wood is yin in respect to the fire. Its quality is less active, more
dense, and thus more influenced by the constraints of time and
space. In the same way, the hun — while still yang, expansive and
active — are a bit slower and denser than the shen .
With the hun , we see form beginning to emerge from formless
ness, manifestation beginning to emerge from pure possibility.
Although the hun are free -flowing shape shifters that come and go
with the winds of heaven, they whisper at the edges ofmatter. Unlike

HUN : THE SPIRIT OF WOOD 195

the absolute light of the shen , which is infinite and limitless, the illu
minated vapors of the hun are susceptible to the influences and lim
itations of the earth .
In the macrocosm of themountain , we see the hun in the clouds
that hover around the peak. They are the mists and vapors that flit
in and out of the trees and tint the atmosphere with colorsas the sun
rises and sets. They are the intermediaries between above and below
as they liftmoisture from the air and release it again in the form of
rain and as they soften the blinding white light of the sun and refract
it into an ever-changing play of rainbow colors. Thehun are also the
spirit of the wood, the potent directionality of the tree branches
reaching toward the light, the strength of the tree trunks swaying
with the wind yet steadily holding their own ground.
In human beings, the hun represent the psychological faculty of
vision, imagination, clear direction and the capacity for justice. They
endow us with the ability to discern our path , stay clear on our
n C Our

direction , imagine possibilities, move forward toward our goals and

take a stand for what we believe is right. While the activity of the
imagination — especially day or nighttime dreams— is energized by
the coming and going of the shen , it is also influenced by the airy
hun who follow the shen as they fly between the earth and heaven .

FUNCTIONS OF THE HUN

Sleeping and dreaming . The hun are responsible for maintaining sound,
peaceful sleep with dreamsthat are beneficial to the soul.
Emotionalbalance. The hun maintain the balance ofthe emotionallife. If the
emotions are repressed, over time, the qi of the liver willback up and stagnate.
Physical symptoms such as indigestion , abdominal bloating and headaches
may result from emotionalrepression .Depression is another possible complica
tion . On the other hand, excess emotion disturbs the shen and exhausts the qi.

196 FIVE SPIRITS

 Thus the hun 's ability to appropriately maintain emotionalbalance is crucial to
our overall health.
Decision making and planning . The hun support the psychological func
tion of decision making and planning. They carry the insights and intuitions of
the shen into the realm of matter and manifestation by creating a course of
action and deciding on priorities. They give us a sense of direction and a vision
for our life .

Vision and imagination . The hun are responsible for our ability to see the
colors of the world through our eyes. They are also responsible for the inner
vision and imagination,which bring creativity and growth into our lives.

A Look at the Chinese Character

The character for hun is made up of a combination of the radical for
yun (clouds) and the radical for gui (discussed below ). It reminds us
that the hun are related to the breaths and to the spirits, and that the
hun, like the shen, are free to comeand go .

Hun

The top of the character represents the head of a person while

the bottom is the body of the disembodied spirit, a ghost. Gui is
often translated as " ghost” or “ devil,” but at a lecture given in
London in 1985, Claude Larre had this to say about the gui:
 Opposite to the shen Spirits, there is a world of creatures of a lesser
quality . . . and I have to care for them too . And they are not called
shen, they are called gui. These are just strolling on the air, these are
walking more or less on the ground, and they have something con
tradictory, they go this way and that. [They have a big head and
something on the top. . . . For convenience sake, when we say Spirits
we always refer to the shen and when we have to dealwith the gui,
we just say gui because it's not safe, not good, to call them bad
names . You never know exactly how they would accept it. If you say
devils, it's not proper. If you say genii, genii is vague. If you say gui,
it's exactly that.

The character for po, the spirit wewill look at in Chapter Nine,
also contains the character for gui. If you look carefully, you will seee
a small angular twisting figure at the bottom right corner of it. Some
authorities say this twist indicates the shadowy comings and goings
of ghosts. Others believe it represents a tiny whirlwind, the swirling
emptiness at the center of matter, the chaos ofthe Tao that the gui
emerge from and where they return .
Like the clouds, the hun cannot be pinned down. Yet, also like
the clouds, they are influenced by the vicissitudes of life on the mate
rial plane. They do have some relationship to time and space .Unlike
the pure infinite light of the shen, however, which comes from heav
en , the light of the hun is partially dependent on the nourishment of
the earth . It must be fed by matter in order for it to shine. Like
clouds, the hun must be fed by a constant swelling of earthly influ
ences, the watery vapors and essences of the earth .

198 FIVE SPIRITS

 ASSOCIATIONS AND CORRELATIONS
Hun is related to

Element: wood
Organ: liver
Emotion: anger
Psychologicalfunctions: vision, imagination, direction , decision making
Psychospiritual issue: finding true path
Cosmological associations: clouds,mists, tree branches
Chakra: sixth - Third Eye: Perception
Alchemical virtues: benevolence and justice

Organ Correspondence
Traditional Chinese medicine relates the wood element hun to the
liver and to the wind. By day, the classics state that the hun reside in
the eyes, where they help us to see and think clearly, to make wise

-
decisions and to direct our actions in the way that is best for our
soul's purpose. By night, the windy hun descend downward, sinking

- -
to the fleshy organ of the liver where they areweighted down by the

-- -
yin essences of the blood. At night, while we sleep, the hun actively

- -
organize our dreams and imagine our plans for the future .

-
The hun inform the shape and direction ofour lives as thewinds
determine the shape and direction of the growth of the pine trees,
the rippling patterns in the sand or the shape of billowing clouds. As
the wind blows heaven's breath into every nook and cranny of the
earth , the hun are the agents of penetration who bring the spiritual
resonances of the shen down to the earth so that they can enter into
form , space and time.

HUN : THE SPIRIT OF WOOD 199

 According to the Neijing, the liver “ has the function of a mili
tary leader who excels in his strategic planning." s Thehun carry out
the liver's function on a psychologicallevelby endowing us with the
capacity to organize the chaos of random possibility into meaning
ful patterns, which give organization and direction to our lives. As
the wind disperses clouds and leaves the sky clear and serene, the
liver cleans our blood and the hun clear away the clouds ofmuddled
thinking and help us see the big picture of our lives. We are then able
to see into our future and, like a great military leader, create the
strategies that will help us the most. Like the wuwei action of the
heart, when the hun is in a state of equilibrium , its activities may
never be noticed because they are achieved easily and are perfectly
synchronized with the righteous unfolding of our destiny.

SYMPTOMS OF Hun DISTURBANCE

When there is a disturbance or weakness in the liver or the body
mind is overwhelmed by longstanding emotional distress, the hun
cannot fulfill their task as messengers. When the liver is weak , the
hun follow their predominantly yang impulses and fly out of the
body to their home in the cloud lands. The signs of chaos and con
fusion that result from this disturbance are unmistakable. When the
hun are disturbed , they cannot carry the illumination of spirit into
our lives. They no longer sweep away the clouds so that the lightof
the shen can guide our path . Our capacity for clear thought and
vivid yet grounded imagining is “ gone with the wind.” Without the
hun ,we cannot know our true selves. We cannot organize and plan
our lives and put things in motion, implement bright ideas or carry
through on promises we'vemade to ourselves and others.
Without the hun, our lives become chaotic and confused . We
have lost our vision . We cannot see the forest or the trees, and we
cannot find the inner light that will guide us toward the orderly and

200 FIVE SPIRITS

graceful unfolding of our destiny, our journey through life back to
the stars. Instead, no matter which way we turn we run into a brick
wall, which may result in feelings of guilt and self-recrimination — a
feeling that we are at fault, that nothing works out right. Or it may
result in feelings ofirritability,repressed anger and blame. A person
whose hun is disturbed may constantly be in a state of righteous
indignation , ranting and raving about the unfairness of the world ,
unable to take responsibility for his or her own life.
When the hun are in harmony and health , our lives are ground
ed in a deep trust in the intrinsic wisdom of the cosmos. Our deci
osmos .

sions are not controlled or forced but unfold organically and spon
taneously from the peculiar inner logic of our personal stories. This
is the " free and easy wandering” for which the healthy liver is
known. This kind of decision -making is not the logic of reason or
analysis but the logic of divine chaos.
What does this kind of divine chaos look like ? To answer this
answt
question , look up to the sky. The answer is there in the clouds.

SIGNS AND SYMPTOMS OF HUN DISTURBANCES

There are two basic categories of hun disturbances: the excess pattern
and the deficiency pattern . Sometimes a person will have a mixture of
both . This mixed pattern most often shows up in women and often corre
lates with the menstrual cycle . In the excesspattern , people often feel
angry and experience life as one injustice after another. Whichever way
they turn, there seemsto be a brick wall, and they often inappropriately
express extreme emotion . In the deficiency pattern,people feel timid ,
depressed and confused. They lack emotional expression and are usual
ly too weak to even try to start a project. If they do make an attempt,
they often cannot get pastthe decision -making stage.

HUN : THE SPIRIT OF WOOD 201

 Common Symptoms
depression
insomnia / excess dreaming / absence of dreams
erratic emotions
disorientation /disorganization
repressed emotion
excess sleeping
vague anxieties, especially atnight
digestive disturbances related to emotional upset
lack of clear vision on physical or psychological level
outbursts of anger

Spirit Level Signs

timidity , inability to take a stand
"lack of color" to life
wandering aimlessly with no direction
starting projects butmoving on before they are done
always " running into brick walls" ; can't seem to " get anywhere"
obsession with injustice,which interferes with moving ahead with life

Possible Causes
constitutional or "karmic" issues that are part of person's "work" in this lifetime
exposure to violence , drug abuse or alcoholism in family during childhood
lack of guidance and direction from family
recreationaldrug use, especially alcohol and marijuana
malnutrition, eating disorders, anemia
repressed emotions, especially anger
exposure to environmental toxins or toxins at the work place- i.e. paint and
paintthinner, industrial cleaning products, artist's materials, urban pollution

202 FIVE SPIRITS

HEALING THE HUN

In Chinese medicine, disturbances of thehun , like all psycholog

ical distress,may be caused by inner organic weaknesses or external
stresses that overwhelm the bodymind's defenses. Thus we see dis
turbances of the hun in cases of drug and alcohol abuse and other
physicalillnesses affecting the liver, such as chronic hepatitis and cir
rhosis. This typically results in a person 's inability to organize his or
her own life.

MARIJUANA AND THE HUN

. Although marijuana has notbeen proven to be as disruptive as alcohol to

the physical structures of the liver, it has an equally if notmore disabling
effect on the hun . Steven , a charming, warm -hearted man in his late thir
ties, was a patient who exhibited many of the problems of a disoriented
hun spirit. Steven could be characterized as a master of disorganization!
He worked as many as fourteen hours a day as a self-employed builder
and contractor but stillwas unable to pay his bills. On a typical workday,
if he didn't forget his appointment book, he couldn't read what he had
written in it. His truck, which was his mobile office and supply station, was
a total disaster and the mess spilled over into his desk at home. His wife
had had it and was threatening to find another place to live.
I liked Steven immensely, butworking with him wasnext to impossible
because he would call to change appointments two or three times before
he finally showed up.When he did show up , he wasinevitably late.What
finally helped was explaining to him the soul function of his liver and help
ing him see the correlation between his recreational use ofmarijuana, his
inability to organize his life, and the effect this was having on the unfold
ing of his destiny.

HUN : THE SPIRIT OF WOOD 203

 Malnutrition and eating disorders such as anorexia and bulimia
will also deprive the hun of the rich blood necessary for their renew
al and dreams. Here the symptoms are more often extreme timidity
and a lack of self-confidence, “muscle ” or drive to bring dreams to
manifestation.
The hun will also be unable to function properly if a child 's
growth is stunted by a lack of psychological support. The hun
require the nurturance of love, mythology and beauty in the same
way that the physical liver requires food and rest. When a child has
been emotionally deprived or constantly criticized or there is vio
lence or alcoholism in the home, the hun will flee or not develop
properly. The child will be unable to concentrate on schoolwork ,
will procrastinate and complain of boredom . Such a child will be
particularly susceptible to the temptations of drugs and alcohol.
Overwhelming emotional experiences will also unsettle the hun,
especially if the liver is already vulnerable. This vulnerability is often
seen in women after childbirth when there has been loss of blood
and insufficient time for recovery, in teenagers, and in anyone with
a sensitive constitution . The activities of these people may become
chaotic, and it may seem as if no one is home inside their being.
Their behavior is unpredictable, and their lives lack direction and
point.
Those whose hun are disturbed and have flown off, most need
support to see themselves clearly. When the hun are out of balance,
we are unable to see either our true weaknesses or our true
strengths. In my experience, in our culture, women with distur
bances of the hun are especially susceptible to the problem of not
seeing their own strengths. Because of their monthly loss of blood ,
chaotic diets and repressed anger and aggression (emotions of the
liver), women easily lose touch with the power ofthe hun . They lose
touch with the “military leader ” inside their psyches, the ability to
strategically plan their lives and the power to thrust themselves for
ward into their destinies. Instead, they stagnate in indecisiveness,

204 FIVE SPIRITS

passive-aggressive self- pity and muddled thinking, which are the
psychological equivalents of “ deficient liver,” or are plagued by
hyper-emotionality, psychosomatic complaints, irritability and PMS
depression, which are symptomatic of “ constrained liver qi.” It is
crucial for women in this state to express their authentic feelings as
clearly as possible and to find ways to release emotions on a regular
basis . Authentic movement
10vemo (see Appendix ii for more information
mo

on this technique), natural voice work , martial arts and journal

work are all practices that can help restore the health of the hun.
In addition to acupuncture, herbs, breath work , and nutritional
support, one of the most important steps in healing the hun is to
dare to see yourself realistically, especially to see the gifts and talents
no one has ever taken the time to recognize. Look at yourself clear
ly. Be firm with the negative voices in your head that criticize and
demean . Keep your eye on the light of your true nature, the light of
the shen. Then the hun will again be guided along by the spirits and
can resume their free and easy wandering along the path of the Tao .

WAYS TO CULTIVATE THE HUN SPIRIT

When the liver is disturbed, the hun fly away and the soul is confused and
disorganized. Acupuncture and acupressure are effective ways to heal
and strengthen liver function . If you have a history of drug use or alco
holism , or if you have or have had hepatitis, a well-trained acupuncturist
can help you cleanse and tonify your liver so your hun will have a peace
fulhome and resting place in your body.
It is crucial to clear thebodymind of toxic substances and to recognize
alcohol and mind-altering drugs as the potent soul-disturbing influences
they are. If you have an ongoing problem with drugs or alcohol, AA, NA
and other Twelve Step Programs will help you let go of these self

HUN : THE SPIRIT OF WOOD 205

destructive behaviors as well as regain a connection to the light of your
own spirit.
Cleansing and tonifying herbs are also extremely potentways to heal.
Dandelion , peppermint, chelidonium and milk thistle are effective and safe
herbs that can be taken over long periods of time. Look for organic, wild
crafted herbs, available atmost health food stores (or refer to Resource
Guide in Appendix ii).
Dandelion is an overall liver cleanser and tonic. It is particularly effective for
PMSmood swings accompanied by bloating and breast tenderness.

Peppermint is a mood-elevating, invigorating herb that will also help with diges
tive disturbances, bloating and poor appetite. Take as a tea and drink freely
throughoutthe day
Chelidonium is one of the best overall liver tonics. It should be taken as a tinc
ture - a few drops in a tablespoon ofwater-three times a day before meals and
will quickly clear digestive and appetite disturbances, enhance clarity ofvision
and ease emotional strain .

Milk thistle is the premier herb for anyone who has been exposed to toxic
chemicals and should be taken for at least two months after exposure . In addi
tion, for people who work with chemicals or are routinely exposed to pollution,
milk thistle can be taken on a regular basis with a one-week break every six
weeks.

A person with problemsof the hun will greatly benefit from good nutri
tion . Foods that nourish the blood and liver, such as dark leafy greens,
grains and fish , are especially important. Smaller balanced meals at reg
ular intervals will keep the liver content and well supplied with nutrients.
Adequate sleep and time enough for dreaming willhelp to make the
liver a good home for thehun and encourage them to roost again atnight.
Meditation and adequate,moderate exercise are also important, as
these help reestablish the rhythmsthe hun require in order to do their job .
Natural beauty also helps to heal the hun, which need to be in the
contactwith the life force of the wood, feel the breezes ofthe air and feast
their eyes on the colors and movements of the trees. Birdsong is their

206 FIVE SPIRITS

favorite music, and a day spent watching the shapes of clouds move
across the blue sky will sometimes do more for them than any medication .
Visionary healer Rudolf Steiner points to the healing influence of light
and color in working on the " astral" or soul realms. The hun, as the agents
of clear sight and unclouded vision , are especially receptive to work with
active imagination. Taking the time to paint pictures of your dreams and
fantasies and meditate on these inner images often helps entice the hun
back to the bodymind .

WHAT TO EXPECT AS YOU HEAL

AND CULTIVATE YOUR HUN

As you become familiar with your hun and learn to recognize their
voices and understand their messages, you will notice changes in your life .
Some changes you may experience are :
• Clarity about your direction and purpose in life
Increased ability to achieve your goals. Fewer problems with procrastination
and getting side-tracked. An ability to move forward with power.
Richer imagination . An ability to envision possibilities and weave dreams.
Emotional stability. An ability to identify what you are feeling, to state your feel
ings clearly and to stand by your feelings and beliefs.
Less wobbling and indecisiveness
Less guilt, timidity, irritability and depression
Increased passion, excitement, joie de vivre. Life regains its zest and color.
Greater capacity to "go with the flow " while staying focused on ultimate goals
Less need to blame others and less focus on the injustices of the world
Increased self-responsibility combined with increased ability to know one's own
values and to take a stand for one'sbeliefs

HUN : THE SPIRIT OF Wood 207

CASE HISTORY : REGAINING THE INNER PATH

The following case tells of the healing of a young woman whose

hun had been damaged by early childhood exposure to parental vio
uma was
lence and alcoholism . This early trauma was compounded , as is
often the case, by a complete lack of supportive direction during
adolescence. Although her initial complaint was headaches and
abdominal bloating, the deeper issue was that she had no conception
of her real talents, brightness, intelligence and charm . She had no
idea who she was or where she was going. It took the re-illumina
tion of her inner vision to turn the corner in her healing.

Camilla's initial complaint was one-sided headaches that began

with dizziness and visual disturbances and proceeded to debilitating
pain over her left eye. Sleep was the only thing that helped. She also
complained of bloating and indigestion after eating. Otherwise, she
said her life was “ OK .” She had a boyfriend she liked and a job in
a health spa selling natural cosmetics.
Camilla was twenty -eight years old . Since she had graduated high
school, she had worked as a model in a department store, a dentist's
receptionist, a veterinarian 's assistant and a water filtration systems
salesperson, to name only a few of her jobs. She had never gone to col
lege because she “ couldn 't figure outwhat she wanted to do.” When
I asked her if she had any visions or dreams, she replied, “ I'd like to
do something in health . Ormaybe Tim and I will have a baby.”
It took mea few months to realize what a bright, talented and
creative woman she really was, but this was only after I put togeth
er the pieces of her childhood. At first, she said she couldn't remem
ber much, but aswe talked, memories of waking up at night to the
“ sound of shouting and banging downstairs ” began to surface.
Dreams came of being chased by “ gangsters with knives” and find
ing children under the sink or in the liquor cabinet. After her par
ent's divorce, Camilla spent her adolescence shuttling between her

208 FIVE SPIRITS

grandmother's apartment and her father's house while her mother
struggled to create a new life for herself. Later Camilla and her
mother became quite close, but this was after Camilla had spent her
teenage years in a haze ofdrinking and vague dreamsof becoming a
songwriter.
Camilla had the quality of a lost soul and exhibited the timidity,
absence of vision and lack of an organizing sense of self typical of a
hun disturbance. Her soft voice and lack of irritability belied a well
of repressed anger that was pushing against her wall of defenses in
the form of headaches and abdominal bloating (both signs of the
liver qi constraint that often accompanies a hun disturbance).
The first thing I did was tell Camilla that I thought her problems
were multi-leveled and not just physical. I wanted her to come reg
ularly — every week at the same time on the same day. (Although I
did notshare this information with her until later, this regularity was
important in order to set up a rhythm for her hun. It was a pattern
that was dependable and could become an organizing influence on
her life.)
Camilla had stopped drinking and smoking three years earlier,
so I immediately got her on a program to detoxify and tonify her
liver. This included a glass of lemon in spring water every morning
upon arising, an herbal tincture of dandelion and milk thistle, and
abstinence from food preservatives and caffeine. With acupuncture
we focused on freeing up her liver qi and gently tonifying her liver
and gallbladder.
Over severalmonths, I noticed shewas beginning to express her
opinions more strongly. She told me she was becoming annoyed
with the women at the spa whose “ only concern was their appear
ance.” Color was coming back to her cheeks and brightness to her
eyes, and she looked more animated, like there was somebody real
ly there inside her — someone who could express her own thoughts
and opinions, someone substantial that it was possible to “ push up
against.” According to Chinese medicine, this is the quality of a

HUN : THE SPIRIT OF WOOD 209

healthy liver, nourished blood and strong wood. In Western alchem
icalterms, one might say she was regaining her soul.
Through relaxation techniques and guided visualization,
Camilla began to be able to listen to her body, which resulted in her
recognizing the tightness in her stomach as a sign that she was upset
or angry rather than that shehad simply “ eaten something too fast.”
I encouraged Camilla to keep a journal, suggesting she write,
draw and paint her dreams and thoughts with complete abandon
but I insisted that she keep to a regular schedule, to make her jour
nalwriting a ritual that, like her acupuncture sessions, would help
her organize her time into a rhythmic pattern .Keeping to a schedule
was difficult, but Camilla managed it and the accomplishment gave
her a tremendous sense of satisfaction .
I knew our work was coming to a close when she came in one
day and told me that she was thinking about going to college. She
said she had been reading back over her journal and it had occurred
to her that she had opinions and thoughts of her own.
“ I was so excited ,” she said . “ I never realized that I had some
thing to say. I figure if I can do this, I probably could manage to
write papers for school.”
I asked Camilla how her headaches had been . “ Oh, I got one last
week,” she said, “but it wasn 't so bad. I just took a nap and when I
woke up, it was better. Maybe I was just tired.”
Although it was crucial that I know the story of Camilla's early
life, very little of our work together actually focused on her history.
By using the theories and tools of Chinese medicine, wewere able to
accomplish a great deal simply by “ staying in the present" and
working with her immediate issues. This is one of the interesting and
complementary differences between the Western and Chinese
approach to the psychological healing. Western psychology empha
sizes the history and development of the personality while Chinese
medicine tends to focus on harmonizing the energies of the soul as
they manifest in the here and now .

210 FIVE SPIRITS

 The goal of my work with Camilla went beyond her physical
problems. Ultimately she needed help to develop her capacity to
organize her life , to envision goals for her future and to begin to
manifest her dreams. In short, she needed to heal her hun.
Eventually, it will be important for her to dig her creativity out of
the tangled roots of her anger and to understand certain aspects of
her complex history. But at her age and stage of life, I felt it was
most important that she “ get on with it ” and begin to develop her
own rich potential. For this, she needed not so much to understand
her past as to clear away the clouds so that she could see her own
future.

ALCHEMY: THE RAIN OF BENEVOLENCE

As psychic messengers, the hun carry the illuminations of the

shen down toward the earth so that we can manifest the divine
through the path we follow in the world . They also carry the mois
ture and essences of the earth up to the sky so that matter can be
refined into activity and light. They endow us with the power to
transform the insights of spirit into new possibilities and to envision
ways to implement them .
Like the blood, sinews and tendons of our body, which are the
physicalmanifestation of the wood element, the hun are the blood,
sinews and tendons of the psyche, the psychospiritualmanifestation
of the wood element. Through thehun, we are able to imagine, envi
sion and recognize our life path . They give us the ability to choose
the path through which we will realize our potential, to set out on a
project with certainty and determination, and to manifest heaven
through our right action in the world . They are the soul forms
through which the light of spirit, the shen , can shine.
Like the shen , the hun represent an aspect of consciousness.
However, the hun are closer than the shen to the yin manifest

HUN : THE SPIRIT OF WOOD 211

embodiment. The shen arrive in a flash of bright light, a dazzling
Aha!, a joyous revelation of selfhood, an infusion of gold in the
heart. The hun drift and dance, turn and return , hide behind shad
ows and trees. Hovering close to the emotional life and the day
dream mind , the hun are related to sleep, imagination, mythmaking,
poetry and fantastical visions, where all inspired tactical plans, acts
of genuine creativity, and clear decisions are born .
According to Taoist mythology, at the end of our days the hun
follow the shen , rising back to heaven through the acupuncture
point One Hundred Meetings , which is located at the top of the
head. From there, they ascend with the shen back to the stars of the
Big Dipper. But when the hun leave the body, they do not leave
empty -handed . If the alchemy of the soul has been successful, the
hun carry with them something eternal, some lesson learned from
their sojourn on the earth .
The hun are not only the messengers of the heavens to earth but
of the earth to the heavens. Through them , we here on earth gain
consciousness and self-awareness and the ability to make decisions,
which help us turn the fickle winds of fate into the currents of our
destiny. But through the stories of our lives that the hun carry back
to heaven , the spirits gain other lessons, lessons that can only be
learned in a physical body through the experiencing of emotion and
the passage of time in the temporal realm of the earth .
Through the alchemy of the spirits, the propulsive, yang, for
ward directionality of the hun is tempered by the yin through the
challenges and resistances of embodied life . The original nature of
the wood, which shoots forth in spring and pushes forward against
all obstacles to achieve its own purpose , is alchemically transformed
into themovement of clouds. The quality of benevolence is the rain
that showers down from the cloudy hun as we gain the ability to
move in ways that not only benefit the self but also benefit others .
The emergence ofbenevolence marks the transformation of the hun
from yang windy potency to illuminated soul. The golden gift of the

212 FIVE SPIRITS

· hun is the quality of justice, the ability to weigh the righteousness as
well as the effectiveness of our decisions and our actions in the
world .

A person of the Way fundamentally does not dwell anywhere. The

white clouds are fascinated with the green mountain 's foundation .
The bright moon cherishes being carried along with the flowing
water. The clouds part and the mountain appears... . [T]he six sense
doors are not veiled , the highways in all directions have no foot
prints. Always arriving everywhere without being confused , gentle
withouthesitation, the perfected person knowswhere to go.
– FROM HUNG -Chih's Practice INSTRUCTIONS:
THE CLOUDS' FASCINATION AND THe Moon 's CHERISHING

HUN : THE SPIRIT OF WOOD 213

Chapter Eight

Yi: The Spirit of Earth — Integrity,

Intention, Clear Thought and Devotion

What is well planted cannot be uprooted .

What is well embraced cannot slip away.
- Lao Tzu, Tao Teh CHING , CHAPTER 54 '

GROUND

n Darling Island, cormorants stand on the black rocks,

drying their ragged wings. The rocks are piled up,
fragmented abstractions against the pale sky. At the
other side of the cove, stunted birches, bayberry bushes and the
skeletons of dead spruce make a boundary between the beach and
the impassible thicket that forms the core of the island's vegetation.
Here the sea breathes in and out, covering and then uncovering the
barnacles and kelp at the tide line. Between the salt spray and the
incessant ocean wind, only the hardiest plants survive.
So I am surprised each time I look down and notice the sea
lavender . . . theway it stands so precisely between the jagged rocks,

215
 its head covered in a veil of purple flowers and flanked by golden
honeybees. Rooted in the coarse sand and clay, turning its leathery
leaves upward to the light, it is undeterred by weather or waves and
devoted wholeheartedly to its purpose. Persevering with single
minded determination , year after year, it continues to bring forth its
les

unique form into the wild windswept light.

This faithful, steadfast, purposeful application of the creative
force toward a single goal, the bringing forth of the spirit in the infi
nite and glorious diversity of form , is yi — the spirit of intention .

THE Yı

When the heart applies itself,wespeak of intent.

– Neijing Suwen ?

In our descent, when we reach the yi spirits, we have arrived on

solid ground . On Kunlun Mountain , we find the yi at the horizon
line, at the boundary point between
ee
spirit and matter, above and
below . When we arrive at yi in our soul's journey from the high
peaks down to the labyrinths below Kunlun Mountain , we leave
behind the fiery golden regions of the shen and the cloud realms of
the hun where mists swirl through the trees and tangle with the sky.
With the yi, we begin to feel earth beneath our feet. It is no longer
enough for us to know , to intuit,to envision and to dream .Now we
must put the solid weight of our being, the power of our intention ,
behind the knowing that is in our heart. When the yi is fulfilling its
function , we fully commit ourselves to manifesting our destiny and
to bringing the light of our spirits into the world around us. The yi
is the soul aspect that lets the world know that wemean to stand by
our dreams.
Yi is the middle, the earth , the celestial pivot. Above is heaven ,
light, formlessness, infinite possibility and the yang spirits of the

216 FIVE SPIRITS

shen and the hun . Below is matter, darkness, density and finite form ,
manifestation and the yin spirits of the po and the zhi.
In the macrocosm of the planet, the yi are related to the fertile
fields and meadows of the middle regions. These spirits of earth are
enlivened by the sunlight and breezes of the heavens and fed by the
minerals, waters and essences of the underworld . The yi are the spir
its of the receptive, creative energies of the earth . Their function is
to receive the messages of the shen through the imprint of the hun
and then manifest the way ofheaven in concretized form .
In themicrocosm of the human bodymind, the yi represent the
powers of the earth in us. They are the spirits that give us the capac
ity for sustained intention , purpose, clarity of thought, altruism and
integrity. They are related to the emotions of sympathy and the
organ of the spleen . They support our capacity for thought, inten
tion , reflection and the act of applying ourselves to our heart's pur
len
pose. They give us the ability to concentrate , study and memorize
data for our work , and they endow us with the capacity for clear
thought. In other words, they allow us to apply our spirit to the
world of forms.
The yi endow us with the power to stand behind our words
through committed, persevering action. Through them , we stay with
our task and stay on our path . And through them we gain the capac
ity to digest experiences and impressions and turn them into usable
ideas that empower our action in the world . The yi endow us with
the intent, purpose , integrity and devotion necessary to plant and
tend the garden of our lives. Once we are familiar with their territo
ry and nature, we discover a powerful ally who can help us bring our
dreamsto fruition .
Yi is the psychic counterpart of the earth , the rich soil of our
purpose that nourishes the gestation of our ideas so that they can
ultimately manifest in our lives. The yi allows us to bring our ideas
and visions down from the windy skies of thehun so that they can
be digested and nurtured in the yin matrix of the earth . The yikeeps

YI: THE SPIRIT OF EARTH 217

 us hoeing, watering, feeding and weeding the soil of our dreams so
that one day we can present them to the world in substan
as a project, a creation , a fully worked through idea. The yi is the
spirit that moves us as we say, “Here, this is the unique gift that I
bring forth .”

A Look at the Character

The character for yi shows us the picture of the open bowl of the
heart. Above it is the radical indicating an uttered sound, poetry or
a musical note.

Sound is vibration . Like the wind, sound creates movement

through the air, a breeze . Like the wind, it is a messenger between
realms. Sound, in the form of prayers, chanting and poetry, carries
our hopes and desires into the world and up to the heavens. The
vibrating sounds of our hearts and our spirit are also carried
" down,” extending spirit into matter through the words we speak
and the actions we commit to . This is yi. As indicated by the musi
cal note above the heart in the character, yi is the connecting link
between the heart and the spleen , between inspiration and intention ,

218 FIVE SPIRITS

bringing the limitless, infinite energies of the heart into time and
space. In our own Biblical creation myths, this manifesting sound is
called " the Word.”
The yi spirits are the gardeners of the soul who plant the light
seeds of the shen in the soil ormatrix of the earth . Singing and hum
ming as they work , the yi nourish the spirit seeds with their own
vibrations. They work steadily, with untiring dedication, until the
light seeds sprout into manifestation . The excessive sympathy and
caretaking that can become such a problem for people with an
" earthy ” constitution is an imbalanced expression of this sympa
thetic resonance between the yi and the shen. In a healthy state it
vibrates between the light fields of heaven and the material fields of
earth in a continuum of light to music to form . The “sound” that
manifests from this is your word, your declaration : This is where
you stand. This is what you stand for. There is what you will stand
behind.
Yi gives us the power not only to sing the music of our spirits
but to persist in singing, to apply ourselves to singing, until the
vibrations ofour heart songs have crystallized into material form . Yi
is the original “ I am ” of the shen as it moves down through vision
and imagination and finally manifests through enduring intention .
Yi gives us the power to say our own namenot just once, but many
times over. Yi enables us to impress our unique signature into the
world , as we manifest heaven through our actions on the earth.

In the center of the heart, there is another heart.

Intent [yi] precedes declaration .
After intent comes form .
- CLAUDE LARRE AND
ELISABETH RochaT DE LA VALLÉE

YI: THE SPIRIT OF EARTH 219

 S
ASSOCIATIONS AND CORRELATIONS

Element: earth
Organ : spleen
Emotion : sympathy (worry )
Psychological functions: setting intention, implantation and gesta
tion of ideas
Psychospiritual issue: cultivating true purpose
Cosmological associations: soil, fields, gardens
Chakra: third , Navel
Virtue: devotion

Organ Correspondence
In Chinese medicine, the earth element yi is related to the stomach
and spleen , these organs that digest our food and distribute the
nutrients through our bodies. They create the nutrients we need to
do what we do in the world . On a psychological level, this process
enables us to digest our experiences and impressions and to turn
them into usable ideas and concepts. In a healthy state, we readily
absorb the impressions that we need for psychological growth and
development, and let go of those that are not useful so we do not
take on concepts that do not " belong” to us. We have a clear sense
of what and how much we need to grow .
Yi resides in the zang of the spleen just as the hun resides in the
liver. The spleen and the yi are related to the element earth as the
liver and the hun are related to wood. Earth is yin in respect to
wood. Its quality is less active, more dense, more material, more
influenced by the constraints of time and space. Unlike the wood ,
the earth cannot reach toward the sky to actively gather up the qi

220 FIVE SPIRITS

 that pours down from heaven in the form of sunlight. The earth 's
nature is rather to keep still, to receive, absorb and contain the gi,
nal rec

and to nourish life from its resources.

esources .

THE YI AS THE Pivot POINT OF THE SOUL - -

Earlier,we learned that the heart, as the resident of the spirit, is at

the center of the spiritual, atemporal realm , the “ upper heaven.”
Similarly, the earth is at the center of the material, temporal realm , the
"middle ground.” According to the alchemical text The Golden
Flower,the yi is the heavenly heart of themiddle house. So, as the shen
is the heavenly heart or spirit of the upper house , the chest or upper
alchemical cauldron, the yi is the heavenly heart or spirit of the middle
house, the abdomen or middle alchemical cauldron. With the zhi, the
heavenly heart or spirit of the lower house , the pelvic bowl or lower
cauldron , these spirits form the axis, a celestialpivot, a conduit for Tao.
The yi is also at the pivot point between the two aspects of the
soul— the yang hun and the yin po. Between the shen and the yi, the
hun drifts up and down between heaven and earth . And between the
yi and the zhi, the po soul rises and falls like the breath between the
earth and the underworld .
How does this work ? The hun are the psychologicalmanifesta
tion of the heavenly qi— qi in its vaporous form — and in the form of
wind and clouds, vision and imagination, are themessenger between
above and below , carrying the fiery light of spirit down from the
upper skies to the intermediary cloud zone between spirit and mat
ter.Here in the cloud realms, the heavenly qimixes with the essences
and fluids of the earth. It becomes denser and heavier,more suscep
tible to the pull of gravity and time. In the process it is able to bring
themessages of spirit down to the yi. In the impressions left by the
wind on the material world and in all the structures and forms of
life , we see the light of spirit concretized . The wind, as the gentle

YI: THE SPIRIT OF EARTH 221

 penetrating messenger of the shen , leaves the spirit's imprint all
around us: in the ripples of the sand dunes, the waves
aro vaves of the seas,

the billowing forms of clouds.

On a psychologicallevel, the hun carry the light of the shen into

breath of spirit. The yi are the psychological force that impresses

these visions and patterns onto the material substrate of our lives ,
which manifest as the patterns and actions we commit to over time
that ultimately determine how our destiny unfolds.
According to the Taoist viewpoint, our true destiny is the mate
rialization of our original nature , our celestial sound, in time and
space , which reflects the intrinsic beauty and order of the Tao. It is
a mantra , a word, a sound seed in us that is waiting to be unfolded.
The yi, as earth , is the intention and purpose in us that creates the
possibility for this seed to sprout.

WORRY

Worry - persistent, anxious thinking about unpleasant things

that have happened ormay happen in the future— is a mental state
that has a direct and very negative effect on the yi. This mental atti
tude may arise from a constitutional weakness of the spleen or it
may be a patterned, habitual response to excess stress and insuffi
cient life supports. Whatever its cause , worry is part of a self
perpetuating, vicious cycle. The more qi we expend in this useless
mental activity, the less we have available to nourish our yi and to
take steps to create the life we really want to live. Asthe yi is weak
ened, we have less and less capacity to move forward on our life
path and manifest our Tao, the heavenly mandate of our destiny.
A central principle in Chinese medical psychology is that for
every thought we have in our minds, there should be a correspon
ding action in our bodies. This unimpeded movement from the mind

222 FIVE SPIRITS

into the body, from shen to hun to yi and down into the nerves ,mus
cles, tendons and instinctual impulses ofour body allows our Tao to
flow effortlessly through us and out into the world through our
words and our actions.
Worry interferes with this natural flow . It ties the psychic qi into
knots and causes it to stagnate . Eventually the knotted psychic qi
transformsinto denser qi and manifests as physical symptoms such
as chronic muscle spasms, digestive and appetite disturbances, epi
gastric discomfort, abdominal pain and distention , and fatigue.
Over time it can affect the heart and lungs, disturbing the shen and
the po and eventually causing such stress-related symptoms as
insomnia , palpitations, breathing difficulties and chest tightness.
When we worry, rather than allowing the initiating energies of the
shen and the visions and plans of the hun to animate the yi, we block
these energies, perseverating andworrying rather than taking action.
The qi backs up and the yi becomes paralyzed or stuck in repetitive,
obsessive thought patterns.
Brooding, mulling over past events or people in our lives, nostal
gic longing and obsessive analyzing have similarly destructive effects
on the yi. In fact, any way of being that keeps a person stuck in exces
sive thinking, rather than in spontaneous living, will affect the yi. As
the yi grow weak, they have less ability to move thoughts into actions.
It is crucial to interrupt this cycle. Various strategies are effec
tive, and usually it is necessary to employ more than one at a time.
In addition to the suggestions given at the end of this chapter,med
itation and movement are indispensable. Through meditation, we
discover a way to quiet the mind's random chatter and to channel
psychic energies more effectively. Whether we engage in moving
meditation practices such as tai ch 'i, qi gong, or yoga, or our move
ment takes the form of jogging, walking, aerobic dance, or simply
getting up and getting something done, motion magically quiets the
mind as psychic qi is drafted by the moving body and pulled back
into the vital cycles of life .

YI: THE SPIRIT OF EARTH 223

 SIGNS AND SYMPTOMS OF YI DISTURBANCE
According to Chinese medicine, yi disturbances, like all psychological
problems, can have internal or external causes thatexacerbate a constitu
tional vulnerability. A person who has an earthy constitution will be more
prone to these problems than others. The following common behavior pat
terns of earth types are also common symptoms that appear when the yi
is afflicted.

Psychoemotional Signs
obsessive thoughts and repetitive thought patterns
worry,obsessions and a continual focus and brooding on one's own problems
excess thought and cogitation and insufficientmovement or action
eating disorders such as anorexia , bulimia and binges
muddled thinking;an inability to make logical connections between ideas or to
order thoughts in logical patterns
over-nurturing of others to avoid one's own responsibilities and growth

Spirit Level Signs

stagnation in the zone of manifestion, inability to transform ideas and thoughts
into commitments and actions
continually generating new ideas but nottaking action on any ofthem

Problems with the yi are actually problems of " psychospiritual diges

tion ," a disturbance in our soul force's ability to digest experiences and
impressions and transform them into values, ideas and actions. A block
has formed where spirit is attempting to enter into manifestation in our
material lives.

Possible Causes
constitutional issues that begin in utero or stem from genetic makeup and
karmic issues that become central psychological problems needing work over
a lifetime

224 FIVE SPIRITS

 excess worry, excessively thinking about the needs of others at expense of
one's own
improper eating habits
anemia and vitamin deficiencies
excess sugar. Sugar does give an energy rush but weakens endurance over
time so the vibration of the self does not get firmly planted into matter.
codependency . Early childhood exposure to alcoholism and family dysfunction
can result in a coping strategy of attention focused on others. People who are
forced to be overly involved in other people 's stories will not be able to hear
the sound of their own heart's voice.
exhaustion and long-term strain . The yi is also impaired by any weakness in the
shen or in the hun, so if the heart or liver is under strain, the yi will have diffi
culty standing by the spirit's vision.

CULTIVATING THE YI

Symptoms of disharmonized yi revolve around the disturbed

digestion and assimilation of psychospiritual experience and impres
sions. These disharmonies result in our inability to transform life
experience into ideas and intentions that are the vital expressions of
our souls. Problemswith the yi are actually problems of psychospir
itual digestion ,creating a blockage or disturbance at the point where
our souland spirit forces are attempting to enter into manifestation
in our material lives . The primary symptom of a yi disturbance is a
thought pattern that goes around and around. Worrying, obsessing
and focusing continually on one's own problems are examples of
this unproductive mental state. There is thought but no movement
or action .
According to Chinese medicine, yi disturbances, like all psycho
logical problems, can have internal or external causes that exacer
bate a constitutional vulnerability. A person who has an earthy con
stitution will be more prone to these problems than others. People

YI: THE SPIRIT OF EARTH 225

with a weak center and unclear sense of self will not be able to set a
clear intention . Those who choose or are forced to be overly
involved in other people's stories will not be able to hear the sound
of their own heart's voice. Exhaustion, eating disorders and long
term strain will affect the yi, as will any weakness in the shen or in
the hun . So if the heart or liver is under strain , the yi will have dif
ficulty standing by the spirit's vision.
Healing involves strengthening a person 's center. It means being
able to listen inside to one's own voice. And it also means having the
power to move from the realm of abstract ideas into concrete action.
Thus we nourish the seeds ofour dreams.
OU
our yi spirit, any abuse of food can muddle the heartmind and
interfere with our ability to set a clear intention . Food abuse
includes over-focusing on what we eat, dieting and fasting, which
can be ways to distract ourselves, to go in unproductive circles
around our stomachs instead of moving out with our ideas and
actions in the world . So the very first step in cultivating the yi is
to honor our relationship to nourishment, which is the way we
are fueled to manifest spirit in our lives. If food and eating habits
are a problem in your life, you already know that the yi are dis
turbed. If these devoted spirits do not have the strength to help
you “ stand by ” what your heart knows you need and want to eat,
how will they have the power to help you stand by your word in
other areas?
The first step in cultivating the yi is to make food sacred !
Make it a practice to say a brief prayer of gratitude before eating
or just take a moment to center yourself and appreciate the beau
ty of the food that is bringing the forces of life into your body.
Once you have a delightful, gracious and joyful relationship to the
foods that you nourish yourself with , you are well on the way to
cultivating the yi.

226 FIVE SPIRITS

 The following are additional ways to support and nourish these
spirits:

• Avoid clutter. When you work , clear a space so that there is

room to think. Don't work in a cluttered, messy atmosphere.
If you are expending a lot of energy taking care of others,make
time to take care of yourself! Take time to rest, to walk , to just
be quiet.
Take your own words seriously ! If you say you are going to do
something, hold yourself accountable. Remember that with the
yi, we come down to earth . We mean business. Dreaming and
random conversation are not yi. Yimeans saying it and staying
with it, so be mindful not to over-commit so that you fail to
carry through . Each timewe do not keep our word , we create a
chink in our own integrity and weaken the yi. If this is a prob
lem for you — as it is for so many people in our busy, overextend
ed society — try to following practices:
Say “ NO !” as a full sentence. The next time someone asks
you to do something you can 't or don 't want to do, say No
without any explanation . Notice how hard that is to just
stop right there!
Take small bites. Give yourself a very small task to accom
plish within a set amount of time. Write your commitment
down. Sign the paper and hang it up where you can see it.
Hold yourself accountable. For example, “ I will clean out
the glove compartment of the car by 5 :00 this afternoon.”
Once the job is done, appreciate yourself for the accomplish
ment. Small practices are push ups for the yi spirit. As you
go along, you can take on bigger projects with more com
plex schedules and feel the satisfaction of knowing you can
carry through .

YI: THE SPIRIT OF EARTH 227

 ONE-BOWL EATING MEDITATION FOR THE YI

An ancient Zen practice is called the one bowleating meditation. In this

practice, you find a single bowlthat becomes your eating vessel.For each
om

meal, fill this bowlwith any foods you want to eat and eat them mindfully.
Then you stop until it's time for the next meal. This practice is harder than
you might expect, and even if followed just one day a month it will change
your attitude toward food and the way you eat.

What to Expect as You Heal

As you develop a relationship with your yi and work to heal and strength
en them , you willnotice changes in your life. Youmay, for example,

• take on less but stay with the projects you start

be able to say what you think and express yourselfmore clearly
take the time to listen to your own inner voice and take itsmessages seriously
feelmore centered in your own self and be less thrown off balance by other
people 's problems, needs, demands or opinions.
begin to feel a sense of solidity.When you meet an obstacle,you stay clear on
your intention and work to find a way to solve the problem and move ahead
with your project.
hold your ground
begin to feel asif your actions in the world result in a bountiful harvest. The
world becomes a fertile ground for your ideas and actions.

228 FIVE SPIRITS

SPIRIT POINT: THE CELESTIAL Pivot
EARTH EXPRESSES HEAVEN

Stomach 25 , tian shu or Celestial Pivot, is located at the center

of the body, on the abdomen about two inches lateral to the umbili
cus.The point is commonly used to treat physical symptoms such as
constipation , diarrhea, nausea, poor appetite and other intestinal
and digestive problems. The point is also indicated for the Chinese
diagnosis of “running piglet qi” — a symptom commonly but not
exclusively experienced by women where there is sensation of agita
tion and tightness in the central part of the torso as if tiny squealing
piglets were racing madly between the umbilicus, chest and throat.
“ Running piglet qi” is known to be a symptom that is exacerbated
by stress, sexual repression and unexpressed emotion. Thus, it is
generally accepted that Stomach 25 can be used in the treatment of
psychological and psychosomatic problems especially when they
appear in the form of abdominal distress. However, this rationale
only begins to touch on the point’s preciousness at the spirit level.
We find a doorway to the secret power of this point by taking a
closer look at the symptom of “ running piglet qi.” The symptom
arises from an imbalance between the energies of the the lower
abdomen — the tantian or cinnabar field — the chamber of the
uterus and sexual organs and the energies of the chest or upper
palace , the chamber of the heart. The symptom often appears
when the blood of the uterus dwindles, either due to excessive
menstrual flow or due to the natural tidal shifts of menopause
when the blood moves upward to nourish the growing wisdom of
a mature woman's mind and heart. With the dwindling of the
blood in the tantian , thenest or bodily home of the spirits is lost.
The yang energies of the shen uncouple from the yin essences.
There is a lack of harmony between above and below and a breach
of communication between the upper and lower spirits When this
situation goes untreated, not only is there an uncomfortable phys

YI: THE SPIRIT OF EARTH 229

 ical sensation in the torso, there is a spiritual crisis. When above
and below are not in harmony, Tao is lost. Our feet and our hearts
take us in opposite directions. We cannot access our authentic
desires or get in touch with our true purpose. Our lives feel chaot
ic and meaningless and there is no
10 comfortable place to rest, no
place to sit quietly with the self.
Restoring harmony between above and below and communica
tion between the upper and lower spirits is the sacred task of the yi
spirit. The yi holds the center. It is the connecting link between the
hun and po souls. It maintains the viability of earth, the middle
ground between heaven and the underworld , between the wisdom of
the heart and the potency of our instinctual nature .
We can call on the restorative capacities of the yi by gently
needling, touching or warming Stomach 25, the point at the center
of the body. This point not only calms and harmonizes physical
digestion it also supports us in digesting the experiences of our lives.
It allows us to transform experience into wisdom and to let go of
ideas and feelings that no longer nourish us. It brings us back to our
own intention , to our own song, to the garden of our own life .
In stimulating this point, we reconnect above and below and
bring the energies of the bodymind back to the center. In this way,
we restore the power of the Celestial Pivot, the power of Tao. . . . .

CASE STUDY: VISITING THE HUT OF THE Yı

Emily sat on the couch in front of me rummaging through an
in

enormous pocketbook. “ I know I have that list here somewhere,”

she said in a thin , plaintive voice as she pulled out a handful of
notepaper. “ I wrote everything down so I wouldn 't forget what I
wanted to tell you. But now I can 't find the paper.”
She shuffled the pile of notes and then put them down on the
couch next to her. I suggested she try to tell me in her own words

230 FIVE SPIRITS

about her symptoms but she seemed too distracted to think. “ This
is how it is,” she said . “ I try to get organized but then there are a
hundred other things I have to do. Getting the kids to their activi
ties, food shopping, paying the bills, taking care of the dog. And
Marty 's been working all the time, trying to get money together for
Alex's college next year. I'm afraid it's going to be too much for
him . It's just one thing on top of another and I don 't get to any of
it. . . . I wish I could find that list.” She sighed and turned the pock
etbook upside down. The entire contents tumbled out onto the
floor in front of her: keys, lipsticks,half a dozen pens, receipts,rolls
of Life Savers, cell phone, notepad, business cards, change purse ,
wallet and several crumpled balls of tissues. “ This is my life,” she
said . “ What a mess!”
Emily was forty -seven , the mother of four children between the
ages of six and fifteen . The youngest two were identical twins. As
a young woman , she had traveled widely and been an avid photog
rapher. She had a master's degree in art history from an Ivy League
college but had given up her career to raise her children . She
strongly believed that a mother's first responsibility was to her
family. She loved her husband and children but said that lately she
had felt no sense of connection to them . Severalmonths before she
came to see me, her periods had become irregular with missed
cycles interspersed with excess bleeding. She had begun to feel
overwhelmed with fatigue and struggled to get out of bed in the
morning. She lost her appetite and was unable to take care of her
home or children or fulfill her multiple community commitments .
" I'm too tired to move,” she said. “ I keep pushing but it 's harder
every day.”
I knew that Emily 's fatigue was due to deficient spleen qi,
probably exacerbated by her late pregnancy with twins. She need
ed to be supported with acupuncture and herbal formulas that
would build her blood and restore her spleen qi. But I suspected
Emily 's problemswere not just physical. I felt that there were spir

YI: THE SPIRIT OF EARTH 231

it level issues that wewould need to address before her fatigue lift
ed and her sense of well-being returned . In order for her to hang
in for the duration, to complete the task of bringing her four chil
dren up and out into the world, Emily would need to discover
some new place of strength and commitment. She would have to
WII
reconnect to her own center, her own intention , her own yi.
Otherwise, Iwas afraid she was going to fall into a bottomless pit
of chronic fatigue and depression.
Emily responded to the initial sessions ofacupuncture and herbs.
She regained energy and felt less overwhelmed , but she still felt no
connection to her family and was unable to find a way to prioritize
her many tasks. She still described her life as “ one big mess.”
Emily appeared to have no center. She was “ all over the place,”
nowhere and everywhere, trying to do too much while actually
accomplishing very little. Her words and her actions were out of
sync. Her life didn 'thold together. While she claimed to believe that
a mother's first commitment was to her children , in fact she could
not even get their breakfast made in the morning. An accomplished
scholar and art historian , she could not keep track ofher shopping
list or the notes shemade for her appointments.
After a few sessions, I felt that I had established a solid rapport
with Emily and decided to take a risk and mention my observations.
When I questioned her about the discrepancy between her words
and her actions, she grew thoughtful.
“ You 're right,” she said . “ It's just that nothing comes from me.
Nothing comes from myheart. It's all about should and have to and
everyone else's needs. I think one thing and do something else
because my heart isn 't in any of it. And then that makes me feel
worse , because if there's anything I care about, it's my family, my
kids.”
I suggested that shetake a minute, right where she was, to check
in with her body, just bring her awareness down from the swirling

232 FIVE SPIRITS

thoughts of her mind to the waves ofher breath , the rhythmic puls
ing of her heartbeat. I suggested she try bringing her awareness to
her feet and notice the way it felt just to have them planted on the
floor in front of her.
She took a deep breath . “ I never do this,” she said . “ I never take
time for me. I've just been trying to do too much , to take care of
everyone without taking any care of me.”
Ibegan to talk to Emily about the yi, about ways she could nur
ture her own spirit. I suggested that in addition to the Chinese herbs
and acupuncture she was already trying, she might reevaluate her
diet, eliminate sugar as much as possible and add a lot more iron
rich foods. I suggested that she simplify her life, beginning by taking
a few minutes a day where she did nothing but notice the rhythms
of her body and her breath .
Then I had Emily lie down on the treatment table. The point I
decided to needle was on her back , a Spirit Point: Bladder 49, yi she,
Hut of the Yi. I think of this point as a humble abode, a small her
mitage where the yi spirit sits in quiet contemplation. It is a quiet,
down -to-earth place that suits the unassuming nature of the yi.
Needling this point does not usually result in big , immediate shifts,
shattering insights, or dramatic emotional releases. Rather, it seems
to support a quiet presence, an ability to be with the self and to get
in touch with one's own life purpose.
After removing the needles, I added tiny bits of direct moxa to
spark the spirit. Themuscles of Emily 's back relaxed and her breath
ing slowed . She stopped talking. I let her rest a few minutes and then
asked her to turn over. She moved slowly onto her back and then
stretched her body carefully. “ After you needled that point, I felt like
my breath got deeper,” she said. “ I could feel the air go all the way
down .”
I let her rest a few minutes and then came back to the side of the
table . “ The thing is, I really love them . I want to be a good mother,

YI: THE SPIRIT OF EARTH 233

 SU
a good wife, but I have to find another way to do it. The way I've
been trying just isn 't working.”
Over the nextmonths, Emily worked to find a balance between
her commitment to her family and her commitment to herself. She
realized that it would still be many years before she would have real
time for her career or her own interests but she also came to under
stand that pushing beyond her own limits without taking time to
rejuvenate herself was not going to work anymore .
She continued to come for acupuncture treatments once a
month, as I explained to her that the yi thrive on consistency. I also
explained that since her problem was deep and chronic , it would
take some time to shift it completely. Her treatments included the
ongoing use ofspleen tonics' and acupuncture to build qi and blood,
but our primary focuswas on the yi - helping her learn how to bring
her heart's desires, herwords and her actions into harmony. We used
many
m spirit points, including Spleen 1, Hidden White , Spleen 45,
Stomach 36 and Leg Three Miles, a point that is known to have a
regulating effect on the mind, subduing excess thinking and gently
moving the blood and qi. We never needed to return to the Hut of
the Yi. It seemed that once the yi spirit had been reinstalled , shewas
happy to stay in quiet contemplation in the "middle house.”

ALCHEMY: DEVOTION

In the Taoist alchemical text The Secret of the Golden Flower,

we discover the spirit of the yi at the center of the inner alchemical
opus. The yi is what allows the yang energies of themind to mix
with the yin energies of the body. It is the agent of integration that
folds the initiatory impulses of our insights, inspirations and visions
seamlessly into our consistent and ongoing actions in the world .
In the first half of life, the yi is our intention and we call on it to
support our projects, to remain loyal to our goals and to plant and

234 FIVE SPIRITS

nourish the seeds of our lives. As “ intention ,” the yi gives us the
capacity to stretch our will outward into the world . It allowsus to
direct the energies of our mind toward a goal, to direct the course of
our journey. But at a certain point, sooner or later in life, the entropy
ofmatter takes a toll on the yi. Its potency is weakened by the effort
of pushing up against the resistance of the environment. If we fight
the yi's dwindling potency and continue to try to use the yi as a way
to bring our personal will to bear on the outer environment, eventu
ally our spleen qi is depleted and the yi grows weak .
If, however,we turn our thoughts, away from our outer worries,
plans and goals, and reflect inwardly on the true desires of our
hearts, a new kind of energy infuses the yi. This is the yin power of
devotion . Devotion means that we surrender our personal intention
to the greater wisdom of Tao. With devotion , we totally give our
selves up to a greater power. Our devotion is a vow , a profession , a
prayer that opens us to another way of being. Devotion is the way
of the middle, the wuwei of the fields and the gardens that receive
the seeds and rain and sunlightand rest in the peace ofperfect recep
tivity . In the words of the Golden Flower,

When one sets out to carry out one's decision, caremust be taken to
see that everything can proceed in a comfortable, easy manner. Too
much must not be demanded of the heart. One must be careful that
heart and power correspond to one another. Only then can a state of
quietness be attained. . . . I do not mean that no trouble is to be
taken , but the right behavior lies in the middle way between being
and non-being. And if one can attain purposelessness through pur
pose, then the thing has been grasped.

YI: THE SPIRIT OF EARTH 235

Chapter Nine

Po: The Spirit of Metal - Animal Wit,

Embodiment, Sensation and Appreciation

A stone is frozen music.

- ANONYMOUS

STONES

1 he stones face us across a vast gulf of silence . Their wis

dom can only reach us through our dreams and themur
murings of our bodies. All across the face of the planet,
stones bear witness to the mystery of time. The idea of the “magic
stone” is found in themyths and stories ofaboriginal people the world
over. Megalithic standing stones at Stonehenge, Avesbury and dozens
of other sites across the British Isles stare blankly at themodern world ,
watching and waiting for the day when human beings will once again
understand their language. Soul stones charged with mana have been
found stored in secret caves at ancient sites in Europe, Australia and
Polynesia. The world over, when ancient people looked at stones,they
saw magic . In the stones they saw the entranceway to the underworld,
the cavernswhere themysteries oflife , death and transformation occur.

237
THE PO

On our journey down Kunlun Mountain , we have passed the

sunlit regions of the shen , the windy cloud forests of the hun , the
fields and gardens of the yi. Now , in order to meet the po spirits, we

The po is the yin ,materialized aspect of the soul. In themacro

cosm of themountain , the po spirits are discovered beyond the dark
COSI

in the darkness of the caves, amidst theminerals, stones and decay

ing compost of matter, the po spirits exist in a state of half
slumbering silence. The po are the animating agents of vital life
processes that take place beyond our conscious awareness and con
trol. They are closely related to the autonomic nervous system , the
sensory receptors — especially the primitive touch responses of the

-
skin — and the interior sense receptors of the visceral organs. Just as
the shen and the hun can be correlated with the frontal lobe of the

-
-
brain and the conscious mind and imagination, the po and the zhi
can be correlated with more primitive aspects of the brain such as
the limbic system and cerebellum .
The po are the buried light of spirit. They are the complexes,
psychosomatic symptoms, emotional blocks and intuitive knowing
that lock in psychic energy that can be later unraveled and used for
our psychological development. The treasures of our embodied soul
hide in these crystallized structures, the tangled psychic knots of
consciousness.
In one of the earliest translations of Taoist alchemical terminol
ogy, Richard Wilhelm 's translation of The Secret of the Golden
Flower,' the word po is translated as anima, the Greek word for the
feminine aspect of the soul. C . G . Jung, in his later Commentary on
the text, develops this association to support his own ideas about the
psyche. “ The anima,” says Jung, “ is the energy ofthe heavy and tur
bid: it clings to the bodily, fleshly heart." This association evokes

238 FIVE SPIRITS

 images of the heavy, earth -bound nature of the po, the mood shifts,
murkiness, depth and vast fertility of its nature.
The po are our embodied knowing, our animal wit, our street
smarts, the part ofus that can sniff out what's right or wrong, good
or bad, safe or unsafe. Deep below the level of our conscious abili
ty to articulate in words what we think about a person , place or sit
uation , the po spirits already know — and, whether or not we realize
it, our body has begun to respond by contracting or expanding,
hardening or softening.
The silent murmurings of stones echo the murmurings of the po
as they follow their path through the dark recesses of our somatic
unconscious. Part animal, part human , part spirit, part stone, part
flesh , part bone . . . these mysterious animators of the deep psyche
represent the aspect of our unconscious that speaks to us through
our desires, obsessions, psychosomatic symptoms and the wordless
stories of our bodies.

The Po and the Essences

The po spirit is closely related to the jing, the essences, the yin,
ungraspable, quintessential life substance of earth that supports the
vitality ofall living organisms. The po are created from the essences
of the parents at conception, and from conception to birth the po
direct the creation of the physical structures of the body, which are
constructed from the essences of the mother. After birth , the po
helps animate the body and enlivens the post-natal essences as they
are incorporated into a person 's physical being. “ Without the
Corporeal Soul the Essence would be an inert, albeit precious vital
substance,” for although the po is yin , it is yang in relation to the
essences.
The po spirits represent the wisdom of the earth and the body.
Just as the hun are the messengers of the upper spirits of the shen ,
the po are themessengers and handmaidens of the lower spirits. As
the hun and the shen are guided by the golden radiance ofthe stars ,

PO : THE SPIRIT OF METAL 239

 the spiritual light of heaven , the po and the zhi are guided by the sil
ver luminosity of the essences, the spiritual light ofthe earth .

The Po and the Emotions

In Chinese tradition, it is said that there are seven po. There are
seven sense orifices through which a person relates to the outer
world (the two eyes, the two ears, the two nostrils and the mouth ).
And there are seven emotions: fear, fright, anger, joy, worry, sadness
and grief. The expression of emotion is related to the po since emo
tions are intrinsically related to the sympathetic and parasympathet
ic nervous system . Emotions elicit involuntary instinctual responses
at the level of the breath , the hormones, fascia and muscles, and
these involuntary responses are allrelated to the movement of the po
soul.
Emotions are our organic response to the impressions of the
world that we perceive through our seven sensory orifices. Chuang
Tzu, an early Taoist sage, spoke of the emotions as winds. He
described the human being as a tree with its roots sunk in the earth ,
its branches reaching toward the sky. When winds pass by, they rus
tle the branches of the tree and blow through all the little cavities
and hollows of its trunk. He spoke ofthis wind blowing through the
hollows and openings of the tree as earthly music and likened this
music to the emotions that are stirred as the qi streams through the
cavities and hollows of our bodies.*
As we have already seen , in Chinese medicine each emotion
arises from a particular organ and has its own particular energetic
character. Anger shoots upward from the liver like the wood in
spring. Joy emanates outward like fire from the heart. Sympathy
clings to the spleen like the humidity of late summer. Grief lingers
like the autumn vapors in the lungs. And fear sinks like water and
freezes in the lower back and kidneys. Oppression and overthinking
are two other psychic functions that the Chinese considered emo
tions, and both have the effect of causing movement to stagnate . All

240 FIVE SPIRITS

 -
emotions are viewed as psychic winds that arise from the organs of

-
our bodies in response to our interactions with the outer world .

- -
--
Emotions, like breezes rustling the leaves of the trees , move us as
they move through us.

- - -- -
The character for “ seven” is drawn with a horizontal line repre

--
senting the earth and a vertical line springing up from beneath the
ground, moving toward the sky. Similarly, the emotions arise from
the fleshy underworld darkness of the organs and move through us,

- - -- - - -
eliciting actions that connect us to the outer world . They are an
aspect of qi, the life force. As they rise up from the living sap of the
body, they are connected to the qing, the blue-green life-giving

-
essences of the vegetative world .
The emotions are the aspect of psychic life that connects us

-
-
" horizontally ” to the world around us. They are the result of our
visceral responses to the people and events we comein contact with
and they are the way we move out from our centers toward the
world . They are the result of the interaction between the winds of
life and the physical structures of our being. The organ structures,
like the structure of the tree itself, the trunk and branches and hol
lows through which the winds blow , are the material, corporeal
aspects of the soul. The organs are an aspect of the po soul, the
embodied aspect of the spirit.

The Dual Expression of the Soul

Like the hun, the po is spoken of as a soul rather than a spirit. The
hallmark of the two souls is their breathy, oscillating, up-and-down,
coming-and-going quality. While both are also considered spirits
and are yang, entropic and breathy relative to the essences and phys
ical structures of the body, the hun are yang relative to the po. The
hun regulate the coming and going of the mind, while the po regu
late the coming and going of the jing qi or essences .
The hun oscillate between the eyes and the liver. Residing in the
former by day and the latter by night, they envision and plan in the

PO : THE SPIRIT OF METAL 241

light and dream in the darkness. The po journey from the lungs to
the intestines, lifting upward with the first breath of life and drop
ping downward with the last. In life, the po resides in the lungs and
is responsible for vital involuntary physical functionssuch as breath
ing, peristalsis, and evacuation as well as sensation , balance, and
muscular coordination . At death, the po descends with the decaying
bones of the body to the underworld where it is reincorporated into
the inert structures of the earth , the stones, crystals, and minerals of
the soil “whose richness they renew in the process of slowly decom
posing and disappearing.” Life and death, movement and inertia ,
lungs and colon — these are the polarities of the po.

breath body. The hun 's activities are negentropic and lifting while,
relative to the hun, the po's activities are entropic and grounding.

physical response in the body. Any movement of the hun — any

inspiring or initiating thought or image that comes and goes through
the mind - has a complementary response at the level of the po,
some neurological, muscular or biochemical shift. In other words,
when the hun moves, the po responds, even if we are not conscious
ly aware of it. In a state of health , the complementary responses of
the souls have the graceful movements of a dance . Led by the light
of the shen and supported by the potency of essences , the dance of
the hun and the po carries us forward along the path of Tao.
Ordinarily the hun leads and the po follows, but when there is
dysfunction , the easy reciprocal play between the two souls is dis
rupted and the po is unable to manifest the hun 's plans and visions.
The hun , disconnected from the grounding, entropic influences of
the po, fly up out of the body, into a whirl of useless ideas and
grandiose fantasies. No longer supported by the buoyant, negen
tropic influences ofthehun , the po succumb to their naturaltenden
cy to fall. “ They tend to bury themselves in the depths,” slow down,
get stuck and revert to a state of inertia and congelation in the unlit

242 FIVE SPIRITS

 regions of the somatic unconscious. The light of the po , the shim
O MICO

mering light of crystal and precious metals, cannot be seen when it

is hidden beneath the earth . In order to be seen , the lower light of
the po must be illuminated by the upper light of the hun and the
shen , the golden light of the sun and consciousawareness.
Psychological issues at this level are very difficult to see because
they are hidden in the darkness ofmatter. These issues may manifest
as psychosomatic pain , eczema, asthma, incontinence, obesity,
depression , lumps, tumors and bowel disturbances. In order to heal
and reenter the cycle of life, the po spirit requires a restoration of
animation and illumination of the shen and the hun .
In alchemical transformation and healing work , we recouple the
two souls by allowing the yin wisdom of the body to lead and the
yang mind to follow . In meditation, for example,we begin by con
sciously stilling the movements of the body, by keeping the back still
WOVCIIIC

and calming the central nervous system through the breath . As the
po calms, the hun also becomes quiet, and in this space of silence the
voice of the body becomes audible to the mind. This is why Lao Tzu
says that enlightened action and leadership depends on ourability to
" hold fast to the power of the One,” to “maintain perfect harmony
between the hun (Ethereal Soul) and the po (Vital or Corporeal
Soul),” to “merge thebody with the spirit.” 8

A Look at the Chinese Character

Like the Chinese character hun, po contains the radical gui. As we
saw in Chapter Seven , this character means "earthbound spirit” and
is sometimes translated as " ghost.” The top part represents the head
of a person while the bottom is the vaporous body of a spirit. The
gui is the sign that reminds us of the po and the hun soul's breathy,
come-and-go quality.
- -

Claude Larre speaks of the gui as “just strolling on the air,walk

-

ing more or less on the ground, and they have something contradic
tory, they go this way and then they stop." . Through his poetic
--
- -

PO : THE SPIRIT OF METAL 243

description, we begin to get a picture of the guias ephemeral mists
that float lightly about the surfaces of things. Like ghosts,the gui are
vaporous spirit beings, yet like ghosts they are still uncomfortably
tethered to the world ofmatter. They are mysterious yet real, deli
cate and sensitive yet very powerful and especially worthy of great
respect. Larre pays special attention to the curlicue, the spiraling tail
at the lower right side of the radical guilº on the right side of the
character for po. He refers to this curling line as the whirlwind, the
chaotic energies that we feel as the souls pass by, the tiny dust storms
and mists that swirl and spiral as one form changes into another, as
the souls oscillate between vapor and form ,carrying themessages of
the spirits between above and below .
Po combines the radical gui with the radical bai, meaning
" white.” White is the color ofthemetal element. In the Chinese tra
ese ti

dition , it is also the color of death , the color of the bones buried
beneath the earth . Paradoxically, however, the character for “white ”
is a pictograph of the rising sun. The line at the top ofthe character СС

ba represents a ray of light. Ba, the color white, is associated with

brightness and is related to the color of the eastern sky at dawn.

The character po contains a paradox that gives us a clue to the

mystery of the stone soul, the soul ofmatter. Clustered around the
character po are the images of bones buried beneath the earth,
 ephemeral spirits floating this way and that, breaths, death , the
underworld and the rising sun . So whatwe see in this character is an
image of death and resurrection. This cluster of contradictory
images has implications in terms of our collective attitudes toward
the yin , the feminine, the body and the earth .

ASSOCIATIONS AND CORRELATIONS

The po are related to
Element:metal
Organ: lungs (and large intestine)
Emotion : grief
Psychological Functions: animal wit, embodied knowing, sensation
Psychospiritual Issue: discovering the preciousness of themoment
Cosmological Associations: stones, gems, minerals, caves, labyrinths
Chakra: first/ second -Matter
Virtue: appreciation of preciousness

THE PO AND THE ELEMENT OF METAL

While we are alive, the po resides in the zang of the lungs as the
shen resides in the heart, the hun in the liver and the yi in the spleen .
The po are related to the elementmetal, as the shen is to fire, the hun
to wood and the yi to earth . Metal is yin in respect to the earth . Its
quality is even heavier than earth, less active and less susceptible to
the influences of the outer environment.
In the metal is a stillness and slowness found nowhere else in

PO : THE SPIRIT OF METAL 245

nature. Here we enter the shadow land where the yin — the down
ward pull of entropy,matter, gravity and decomposition has over
powered the upward , forward movement of the yang spirits.Metal
is associated with the color white, the emotion grief, the season of
autumn. It is associated with death , the endings of cycles, the com
ing and going of life , the rhythms of the breath and the excretory
functions.
Like metal, the po are related to the coming and going of life; the
Lingshu links them to the “ exiting and entering of Essence .” Unlike
the hun, who fly off to the heavens with the shen when the physical
body dies, the po are indissolubly connected to the body and accom
pany it as it disintegrates and descends back to the underworld at
death . And at birth , they gather again as the earth essences restruc
ture to form the body of a new embryo in the uterus.
tur

Like metal, the intrinsic nature of the po is yin . Thus, like crys
tals, preciousmetals, minerals and mists, the po is fond of the secre
cy and shadows of the caveworld . In themicrocosm of the body, the
po 's natural habitat is in the depths of our being, the anus and intes
tines — the deepest parts of our bodies — and in the mysterious
labyrinths of the unconscious.

SIGNS AND SYMPTOMS OF PO DISTURBANCE

Common symptoms are:

obsessions, depression, anxiety stress-related skin problems
chronic tension and pain asthma
eating disorders bowel disturbances
undiagnosible lumps and benign restlessness during the day
tumors clouded mind
impaired balance, movement,
coordination

246 FIVE SPIRITS

 Spirit Level Signs:

LLLLLLLL
a vague feeling that " something isn't right” butno clear sense ofwhy
physical pain thattakes over entire life yet seems to have no identifiable cause
extreme sensitivity to outer influences on a psychic level; for example, other
people's negativity " gets in " without awareness and creates somatic distur
bances such as digestive upsets, headache, etc.

n 't ever seem to move on in life

IDENTIFYING PO SPIRIT -RELATED PAIN

When is chronic pain a calling out of the somatic soul? When is an aching
or gnawing discomfort in the body a " crystallized emotion " waiting to be
discovered? When does a patient need support, not only to feelbetter
physically, but to dare to shine the light of awareness into the dark death
sleep of a denied truth ?
There are four signs that indicate a psychosomatic disturbance at the
level ofthe po. The first three require careful history taking and patience
on the part ofthe practitioner. The last requires what the Neijing Suwen ven

describes as "profound and mysterious knowledge," " divine inspiration,"

or whatwe in the modern world call attention, experience and intuition. If
you or someone you know has chronic pain that fits this description, then
the pain is probably not just physical. Acupuncture, acupressure, flower
essences and Chinese herbs, as well as following the suggestions in this
handbook , may be helpful.

The four signs are:

1. There is chronic pain that does not respond to standard treatment.
2. Structural imbalances, recenttrauma and serious medical problems have been
ruled out.
3. There is chronic emotional stress or a deep unresolved psychological issue in
patient's history.
4 . Part of the patient seems to be dormant. This may manifest as a depressed

PO : THE SPIRIT OF METAL 247

 affect, a lack of connectedness, a mist over the eyes, cloudiness in the person's
aura and/or a feeling that the mind is not at ease.

Possible Causes:
maternal vitamin and nutrient deficiencies during gestation
insufficient touch and tactile stimulation during infancy
restrictive child -raising practicesthatdid not allow freedom ofbodily movement
and expression
ancestral and familial issues that have been " sweptunder the rug"
early childhood abuse forgotten by the conscious mind but " remembered" by
the soma, resulting in disturbances of the po in later years
refusalto face one's own " shadow " ; trying to be " all goodness and light” while
denying deeper layers of emotions
resistance to life changes crucial to one's karmic development and destiny
a break between the upper and lower spirits, a splitbetween what is conscious
ly thought should be done and the wisdom of the body

THE FROZEN MUSIC OF THE STONES

When the light of heaven is carried to earth by the gentle pene

trating wind ofthe hun, the ephemeralmarkings of spirit can be seen
in the ripples of the sand dunes and the waves of the seas.
Psychologically, these ephemeral ripples mark themselves on our
lives as the visions and plans wemake for our future and the ways
thatwe begin to organize random events into coherentpatterns. The
yi gives us the capacity to commit to our visions and our attempts at
organization , to plant and cultivate them in the rich soil of embod
ied purpose. Through the yi, the windy breaths of thehun are trans
formed into vibrations of sound, the words through which we
express our promises and intentions, and the muscle power of our
bodies through which we begin to manifest our words.

248 FIVE SPIRITS

 But when these ripples of the wind soul are permanently fixed in
the underlying structures of the world , they have passed through the
celestial pivot of the earth to descend to the realm of the po , the
stone soul, the element ofmetal. Here the crystallized vibrations of
spirit becomemineralized and hardened by their burial in matter. In

forms of the natural world : the precious gems, the hidden shimmer
ing alloys, theminerals that form the structures of the physicalbody,
the forgotten memories of our bodies, and the innate patterns of our
true nature that are crystallized in our genetic codes.
Psychologically , the po is the realm of the body unconscious,
the sensations, emotions, talents, strengths and passions that are
part ofour innate neurological responses to life. At thelevel of the
po , the light of the shen becomes a star seed hidden in the matrix
of our physical being. The po represent the potent unconscious
psychic forces, the habits, sensual proclivities and emotional
responses that fix our identities and influence the course of our
destinies and yet may remain hidden for a lifetime from the light
of the conscious mind.

Po As Soma
In terms of Western psychology,we can draw parallels between
the hun and the psyche (the human mind, imagination and dream
ing function ) and between the po and the soma (the human body,
senses, emotions and unconscious physiological responses). Both are
centers of awareness , with the soma embodying a complement to the
psyche, the material, physical aspect of consciousness . Because
human beings are often cut off from the wisdom of the body, the
soma becomes a reservoir of memories, feelings and instinctual
drives that can be entirely hidden from the light of conscious aware
ness . This hidden material is stored in the tissuememory, in themus

PO : THE SPIRIT OF METAL 249

cles, fascia, nerves and organs of the physical body. Some is stored
because it is not relevant to a person 's current situation ,while some
is kept hidden because it is too frightening or overwhelming to the
conscious personality and threatens to disturb the current equilibri
um of a person's life.
The soma is nonverbal and nonlinear in its organization , and its
workings generally occur below the level of ordinary awareness.
Problems at this level are expressed through dream images, irra
tional longings and obsessions, feelings of depression and anxiety,
and especially bodily problems such as eating disorders, chronic ten
sion and psychosomatic distress. Arnie Mindell refers to events that
take place at this level of the bodymind as “ secondary process” and
emphasizes that these experiences “ happen outside my control and
are unconscious.”
Each time we descend to the level of the soma and consciously
interact with the po, we shine light on previously darkened parts of
our awareness. Weare presented with a sort of identity crisis, a fun
our awareness

damental reevaluation of who we thought wee were

V and where we
thought wewere going. Jungian psychology refers to this as getting
in touch with the shadow . As we reincorporate these unfamiliar,
shadow parts of the self,we ultimately broaden the parameters of
the self and free up previously unavailable psychic energy. This is a
crucial stage in the journey of healing, the return to wholeness.
Many Western acupuncture patients with chronic pain are actu
ally “ somatizing” a threatening psychological issue by expressing it
through a body symptom . Beneath many acupuncture channel
blockages there is a po disturbance, a problem at the level of the cor
poreal soul. Disturbances of the shen or spirit result in symptomswe
in the West more commonly label as " psychological distress.”
Anxiety, panic,mania , hyperactivity, emotional agitation , confusion
--

and insomnia are some typical examples. When psychological and

-

emotional issues affect the po, the qi tends to slow down and sink,
- -- -

to congeal into lumps of discomfort buried like stones in the living

-

250 FIVE SPIRITS

 tissues of the body, and the po loses its vital connection to the hun
and shen and sinks toward earth .
The yang vitality of conscious awareness can greatly enhance
the work ofmoxa and needles in bringing movement and life back
to these stuck , painful places in the bodymind. Although it is not
always necessary to know the underlying emotional issues in order
for a symptom to disappear, healing that goes beyond the physical
to the level of the Spirit sometimes does require this kind of
expanded awareness. The process of consciously bringing the
awareness or shen back into contactwith the instinctual body or po
may open the door to a patient's recovery. By illuminating the po
with the light of the shen and recoupling it with the lifting energies
of the hun, movement and health can return to chronically stuck

-- -
places in a person 's body, and meaning, direction and vitality can

- - - --
return to his or her life.

- - --
AWARENESS AS RESTORATION OF MOVEMENT

- -
One of Chinese medicine's most basic principles — if there is free
flow , there is no pain - reminds us that life in harmony is a process
of continual transformation. When an organism no longer responds
and changes, it is a sign of a disease, disintegration and, ultimately,
death. When ways of being become repetitive habits orwhen mus
cle tension becomes chronic holding patterns, vitality diminishes.
While this concept is most often applied to pain at the level of the
physical body, it is equally applicable to emotional, psychological
and spiritual distress.
Problems begin when the endless oscillations of the hun and the
po are arrested . When the transformational whirlwind of the souls
no longer promotes easymovement between above and below , spir
it and matter, the bodymind begins to spin uselessly, expending ener
gy but going nowhere. The souls become gui, psychic complexes or

PO : THE SPIRIT OF METAL 251

psychosomatic blockages that rob the organism of vitality, and the
organic processes — the rhythmsof the breath and heartbeat;the tak
ing in of nourishment and the letting go of waste; the movement III

from vision to action; the alternation of activity and rest, waking

and sleep; and the transition between life and death — become
blocked and pathologically disturbed. When emotional stuckness
manifests on the level of the somatic unconscious, chronic physical
pain may be the result. Such pain , which in the West is often labeled
“ psychosomatic,” is a concretized expression ofthe soul's distress. It
is a place where the life force has slowed down to a death sleep and
the animating energy of emotion has crystallized into an inert stone
that is buried deep in the unconscious strata of the psyche.
However, like the element ofmetal with which it is associated ,
the po not only relates to the underworld , death and disintegration
but also to renewal, replenishment and resurrection . The po is raised
up from the lower depths toward life by the airy breaths that come
from heaven . The yin po is bound to the processes oflife through its
relationship to the yang spirits, the hun and shen , the psychological
functions of imagination and conscious awareness. The po has a
special relationship to each . “ The hun and po live as a couple; their
union is life, their separation is our death .” 11 The po's relationship to
the shen is equally important. Like the other spirits, there are many
ways to begin to bring vitality back to the po. Qimoving and blood
de-congealing herbs and tonifying acupuncture can be used to
restore free flow to the channels. Breath and touch can be used as
needles to bring oxygen, circulation and warmth back to these areas.
Rhythmic exercise such as tai ch'i, dance and walking meditation
can also be very useful.
But when these forms of standard treatment fail, patientsmay
need to develop somekind of conscious relationship to their own
body in order for their symptoms to subside and their personal
development to continue. Their physicalpain may be the way that

252 FIVE SPIRITS

 the deepest self is calling out for a profound life change. In these
cases, self-awareness and imagery can actually be used like nee
dles to move the qi. The shen or light of conscious awareness can
reawaken the po ,while the hun or visionary imagination can redi
rear

rect and animate it. By focusing the lightand energy of these yang
spirits on the hidden pockets of darkness in the psyche, psycho
logicalmovement is restored and the stuck po lifted back in the
cycle of life. In this way, the heavy lead of unconscious suffering
can be transformed into a “ living ” metal, the gold of illuminated
matter.

THE PO AS AGENTS OF TRANSFORMATION

When we arrive at the realm of the po , we enter uncharted ter
ritory, a shadowy place away from sunlight that cannotbe navigat
ed by the conscious mind but only by the lunar light of embodied
knowing and animalwit. For this phase of the healing process, it is
necessary to enter the unexplored parts of the psyche, the depths of
body where the memories
n of forgotten traumas and wounds are
uma re

stored in our neurological responses, our

rn
muscular holding patterns
ur musa ns

and the configuration of our cells.

--
-
This is the part of the healing process when old ways of being

-
die so that new ways can come to life. Just as the lungs function to

-
take in the air we need to live and the intestines to let go ofwhat is
not useful to our life, the po guide us in letting go of ways of being
that are no longer efficientand opening to new , more efficientpos
sibilities. In mythologies the world over, this phase of the healing
journey is known as a descent to the underworld. In alchemical
terms, it is the time when we enter the alchemical cauldron ofmat
ter and the body, the phase of the healing process when real trans
formation begins.

PO : THE SPIRIT OF METAL 253

CASE STUDY: LISTENING TO THE BODY
By bringing the light of consciousness to the shadows of the
somatic self, we engage in an alchemical process thatmelds the soul
substances ofthe shen and the po. This can sometimes open the door
to embodied realizations and insights that turns the tide of a person 's
healing process.
The following case study is an example of how the unconscious
symbolicmurmurings ofthe body can be brought to the levelof con
scious awareness. It is a story that leaves many questions unan
swered but shows some of the ways that the energy of difficult emo
tions can be buried in the po of the somatic unconscious. It also
gives an idea of how they can be gently brought back to life by the
warmth and light of consciousness.

Renie arrived atmy office wearing a green washed silk suit and
a string of pearls. She had come directly fromm work,
w where she was
vas

a partner in a law firm . Renie was forty - four, professionally success

ful and married to a man ten years older who had two grown chil
dren from a previousmarriage .
Renie 's chief complaint was a pain in her left elbow that had :
begun without warning about a year earlier. Over time it had grown
steadily worse . Like most ofmy patients, she had tried a number of
other modalities and had been seen by several Western doctors. X
rays revealed nothing, and she had been given a Western diagnosis
of tendonitis. When Renie came to see me, the pain was so bad she
could barely use her left arm or bend her elbow to pick up a cup of
tea. She was taking anti-inflammatory drugs to relieve the pain , but
they were not helping. She described the pain as achy, unmoving and
unresponsive to any treatment.
“ I don't understand it,” she said . “ I'm right-handed. I don 't use
my left arm to write or lift things and I don 't play tennis. But the

254 FIVE SPIRITS

 pain is always there and now it's keeping me up at night . It bothers
me all the time.”
Before I began treating Renie , I inquired about the rest of her
life. She said her health was good. She enjoyed her work and was
happy in her marriage . She exercised regularly and ate well. I felt
that she was holding back , and after further questioning she told me
that for a long time she had very much wanted a child . Her husband,
however, had been reluctant to begin the process of parenting all
over again . This had been a point of contention between them for
the first years of their marriage. By the time he agreed, Renie was
over forty. When she finally conceived, she miscarried after six
weeks. After trying unsuccessfully for three years to become preg
nant again , she had given up.
“ After that,” she said , “ Imust have gone numb. There's nothing
that seems to matter much anymore.”
From a Five Element perspective, Renie was a classic metal con
stitution. There was a pale white tone to the skin around her eyes
and a weeping sound to her voice, but the “ giveaway ” was the
poignancy and grief that emanated from her, as if there was a lost
waif hiding underneath the shiny attractiveness of her outer appear
ance. I was struck by the sense of a mist hovering at the edges ofher
body, especially around her upper body, chest, eyes and the sides of
her face. As previous case histories have shown, the sense of patient's

-
-
“ not being all there” suggests a Spirit level problem , and mistiness

- -
in the aura often points me in the direction of the po. This was an

- -
early clue that I made note of, although I was not immediately sure
what it meant.

Treatment # 1
I began with standard Five Element acupuncture treatment, needling
Lung 9 and Large Intestine 4 , acupuncture points connected to the
metal element. I felt that these constitutional points on the lung and

PO : THE SPIRIT OF METAL 255

 colon meridian would begin to harmonize her energy and bring
vitality back to her life force. Coincidentally , they were also points
recommended for pain in the hand and elbow .

Treatment # 2
Renie reported no change in her arm pain after the first treatment,
but during the week she began to be aware of a strange sensation .
" It's like there's a cloud aroundme. Nothing can get through to real
ly touch me. I guess , all these years, I've been depressed without
knowing it.”
I inserted acupuncture needles at Large Intestine 9 to harmonize
the metal, relieve pain and activate the channel. Lung 9 was repeat
ed. After I needled these points, I noticed that there was a bit ofpink
coming into Renie 's cheeks, and she looked as if she were trying not
to cry. I burned three rice grain moxa on Dove Tail (C .V . 15), which
I think of as themeeting point of the energies of the upper jiao, the
lungs and the heart. After this her color further improved and she
said that she felt calm and centered. For the next two weeks, I sug
gested that she take five drops of Jade Pharmacy Meridian Passage
in the morning and evening!2 as a way to support the clearing that
the needles had already begun .While this particular formula is often
used for stubborn physical pain , it is less well known that it can also
soften and clear deeply held emotional pain .

Treatment # 3
Renie reported a slight improvement in her elbow after the last treat
ment but said that she was feeling increasingly depressed , as if a
dark cloud hung between her and the world . “ I feel cut off. I never
used to be this way, but now I don't care about anything.” I asked
Renie to close her eyes and relax, to feel her feet on the floor and
just breathe. Then I invited her to turn her attention inward and
describe what she saw .
" It's like a wasteland ,” she said. “ I see a barren landscape, pot

256 FIVE SPIRITS ,

 holes and dirt. Nothing is growing.” As Renee turned her awareness
inward, I did the same. I scanned my emotions and the sensations in
my own body. I also allowed my imagination to drift and began to
sense a lost child standing behind Renie. A deep grief sweptover me,
and my mind went to the miscarriage. I asked Renie if any of this
made sense. At this, she began to sob deeply. “ I've been feeling so
hopeless,” she said .
I shared with Renie imagery from Chinese medicine regarding
themetal element, how death and loss were a way to prepare the
ground for something new . I performed acupuncture treatment on
Large Intestine 7 to calm the spirit and continue to work with block
age in the channel. I then had Renie turn over and needled Bladder
42, The Door of the Corporeal Soul. Although this point is general
ly recommended for nourishing and tonifying the lung, in Five
Element acupuncture it is used to touch the spirit or soul level of
metal. According to classical texts, it was used to clear people of
possession .Mypurpose in using this point was to assist Renie is let
ting go of the baby she had lost (who had in a sense taken posses
sion of her soul) and moving forward to the next chapter of her life .

- -
- -
Treatment # 4

-
Renie camein and said that the pain was getting “ incrementally bet

--
ter.” She said she was feeling a bit less depressed and that she had

- -
kept returning to the visualization she had had of the barren field .
“ It's a relief,” she said , “ just to acknowledge that I've been living in
a wasteland, to let it be without trying to change it.” I asked her if
she would like to revisit the place inside and she agreed . When she
went back to the field , she saw the same muddy expanse of ground,
but a shoot of green grass had appeared in the center.
At that point, I discussed with Renie the nature of the wood ele
ment and its relationship to spring, anger and renewal. The green
shoot became symbolic of returning life. She began to speak about
her rage at not having a child , her fear that her husband really would

PO : THE SPIRIT OF METAL 257

 abandon her if she decided to adopt a child , and her anger athis lack
of support. This time, Ineedled Liver 3 to spread qiand help further
release constrained emotion as well as to support movement in the
elbow . I supported the treatment with points on the lung and large
intestinemeridian .

Two Months Later

I continued to treat Renie with points on the lung, large intestine
and liver meridians. When difficult emotions surfaced, I sometimes
added the mu, shu and source points of heart and pericardium . As

found that Bach Flower Rescue Remedy was helpful between ses
sions when she experienced emotional upset.
Two months later, Renie reported that her elbow pain was
“ninety-three percent better ” with only slight twinges during the
day. At this point I decided to do a point on the lung meridian
called “ Broken Sequence, ” located just above the wrist , a point that
is used to balance the yin and yang aspects of the metal element. It
is specifically recommended for pain along the large intestine
meridian but it is also a point known to have effects on a psycho
emotional level. Before I needled the point, I told Renie its name
and explained that although it was useful for arm pain , it was also

ting go of painfulmemories.
The point had a very powerful and immediate effect on Renie,
but it was not the effect either of us had been expecting. What she
experienced when I needled this point on her wrist was light shoot
ing through hand and arm and up into her body. “ It's as if this light
12
is breaking through the clouds from my center upward through my
chest to my face,” she said . “I keep seeing this image of the spirit of
the baby I couldn 't have. I'm afraid if I let go of that image, I'll have
nothing to hang on to .”
I suggested that Renie bring her awareness to her body, especial

258 FIVE SPIRITS

ly to the pain in her elbow. “What's going on in your elbow right
now ?” I asked her.
“ It's throbbing,” she said , “ and Iwant to just shake the pain out
of me.”
I told her to just go ahead and follow the impulse to shake her
hand, but she said that itmade her feel “ like a silly kid” and she did
n 't want to do it. So I suggested that she relax and allow the feelings
and images to move through her. I reminded her to stay with the
rhythm of her own breath moving in and out through her lungs. I
told her that no matter what, she would always have her own emo
tions and the rhythms and cycles of her own body to come back to .
Over thenext few weeks,wefocused on acupuncture points that
would assist Renie in letting go of the child she couldn't have. Many
of these points were also useful for elbow pain . But in addition to
the acupuncture points we used, I focused on helping Renie recon econ

nect to her po , the steady, reliable rhythms of her own body, her
n

weight, her solidity, her breathing, and most of all her own emo
tions, especially her grief and her returning sense of the preciousness
of life.
One day she came in and said she had realized that shewas feel
ing better. “ I still might try to get pregnant, ” she said . “ Ormaybe
I'll adopt. I actually made a call last week to an adoption agency.
Somehow , though , I don't feel so desperate. The other morning
before I left for work, I looked outside and noticed the light falling
on a patch of ferns in the garden. I actually felt happy. I never
noticed how beautiful that spot was before .”
During one of these sessions, Renie came up with an important
image . She felt that she had been like a traveler walking aimlessly
through a deserted landscape that had a mountain in the distance.
Now she saw that at the top of the mountain was a hut. That hut
was her destination . The emergence of this image marked a turning
point in her treatment. The hut symbolized the realignment of her
visions and goals with the pathway ofher life, the recoupling of her

PO : THE SPIRIT OF METAL 259

 hun and po. Over time, it became clear that the goal of this part of
her journey was indeed to adopt a child .
Renie's elbow continued to improve. Several months after she
had first come to see me, she reached over and picked up a glass of
water with her left hand. She took a drink and put the glass down
without thinking about it. Then she realized what she'd done.
“ That's pretty good,” she said . “ I couldn't have done that a few
weeks ago.”

Six Months Later

By this time, Renie's elbow pain had completely faded. Her treat
ments focused on her emotional state, her marriage and her decision
about adopting a child . Her biggest conflict was the pull she felt
between her husband's desires and her own deep need to be a moth
er. She spoke about a darkness around herheart, as if lightand color
could not penetrate . I focused on spirit level points that would help
to open her heart and rejoin her fire and metal. She began an imag
inary dialogue with the baby girlwhose presence she imaginatively
felt hovering around her. Meanwhile, we worked to differentiate
whether the child was her own young wounded self, the sage with
in her who was struggling to be born, or in fact a presentiment of a
child who “ was meant” to come to her. Gradually, it became clear
that all were true.
At this point, Renie began to experience a string of startling
coincidences . On a business trip , she walked into a room where she
was going to lecture and was met by a man holding a radiant
Chinese baby girl in his arms. On the return airplane trip , she sat
down to find a book on infant development lying on the seat next to
her. She had recurrent dreams of holding small animals in her arms
and of finding young children waiting for her in abandoned houses.
These all had a powerful effect on her, and she began to feel that she
needed to trust the voice of her deepest self and that her marriage
would ultimately support the development of her true self.

260 FIVE SPIRITS

 One Year Later
A year after Renie first came in for treatment, she was free of pain
and in themidst of the adoption process for a baby girl from China.
She often refers to the process as a journey and says, “ I just keep my
eye on that little hut on the mountaintop , and one step at a time I
know I'll get there.”
At her last treatment, we wondered what the child 's namewould
be . Renie looked atmeand said , “ I can 't believe all this is happening.
Honestly, this is the most amazing process I've ever been a part of!"
Was Renie's elbow pain connected to her depression and her
miscarriage? From a Western medical point ofview , perhaps not, but
from the point of view of the po, these seemingly unrelated symp
tomswere connected in the underground matrix of Renie's somatic
soul. Until the poetry and music of her own body could once again
be heard, Renie wandered through life in a daze, cut off from the
beauty and preciousness of her own life.
Statistics indicate that Renie 's elbow would have gotten better
from acupuncture even if she and Ihad never exchanged a word . But
the truth is that no one definitively knows. True healing, despite all
the advances of modern science, still remains a mystery.

THE GUI

It is said that the po, because of their yin nature, do not rise to
heaven with the hun and the shen after death but sink back toward
the earth to become gui, “ white ghosts ” who come and go with the
mists untilthese spirits finally disintegrate along with the shell of the
physicalbody. As the flesh and bones dissolve back into the stones
and minerals, the po also sink back into the soil, but before the body
completely decomposes, the gui tend to linger at the doorway
between the upper and lower realms.
The po, being related to the yin and the earth , are also related to

PO : THE SPIRIT OF METAL 261

the forces of entropy, negative magnetic attraction and gravitational
pull. “ This faculty of grasping sometimes makes the po danger
ous," 13 as it may allow them to take possession of other living souls
and drag them into the underworld. If after death or during a per
son's life the gui separate from the physical structures of the body,
they become starved and desperate for physical nourishment. Then
their grasping at life is especially dangerous and they are sometimes
spoken of as “hungry ghosts.” In order to not attract the attention
of the gui, the ancient Chinese were very respectful when they
walked past the resting places of the dead. As an extra precaution,
they sometimes inserted a jade plug into the anus of a corpse to try
to keep the po trapped until it grew weak and disintegrated within
the container of the body.
In Chinese folklore, the gui are related to the ghosts of dead
ancestors who were not properly mourned or people racked with
guilt over harmful deeds for which they never made amends. The gui
are stuck in a limbo space between spirit and matter. They cannot
move on so they linger at their grave sites while their ephemeral
forms haunt the living. These gui are the earthbound remnants of
the soul, mists contaminated with matter. They are too heavy to rise
up with the shen to the bright pure light of the heavens, yet for one
reason or another they still grasp at life. They cannot let go and dis
integrate back into the sheng cycle, the great round oflife, death and
transformation . ” Unfinished business” keeps them stuck between
realms. When rituals that in former times were used to help them
move on are forgotten and lost, the gui congregate in damp, dark ,
forgotten places: dumps and marshes , bogs, drowned caves and
abandoned houses.
From a psychological perspective,the gui represent the shadowy
parts of the psyche that pose a threat to the conscious personality .
They are the mythical parallel to the psychological complexes, the
stuck areas in the psyche where we are not able to be present and
respond freely to our environment. They are the emotions, impuls

262 FIVE SPIRITS

es, bodily needs and desires that have been ignored and denigrated .
Like the gui, psychic complexes are heavy, damp, stuck and disasso
ciated from the nourishing essences of organic life . They hide at the
shadowy edges, hovering outside the circle of life. Like the gui, the
complexes draw nourishment from the vital parts of our being. They
pull us away from life and consciousness, down into regressive states
of denial, fantasy and inertia.
Many of the strange, undiagnosable psychosomatic symptoms
that plagueour society today are like the jade plug, used to keep the
yearnings, instincts and wisdom of the somatic soul held in , separat
ed from consciousness , in the underworld of our psyches. In Taoist
terms, in order for human beings to become sages and walk the path
of Tao, they must dare to know the wholeness of the self, including
the ghosts and demons that linger around the dark places in the psy
che. Healing at this deep levelmeans shining the light of awareness
on the shadow . It means expanding the boundaries of the self to
include disowned parts. Itmeans letting go of things that need to die
and allowing new things to come to life .
When the po are cut off from the light and air of the shen and
1 ano

the hun , the yang light of conscious awareness — which in Western

terms is known as disassociation, a split between the body and the
mind — the po are deprived of the yang, lifting, negentropic energies
they require in order to fulfill their function . When this occurs, the
yin , grasping, gravitational nature of the po is no longer tempered
by the yang and the gui take over. Rather than assisting us in the
process of transforming outworn patterns and moving on with our
lives, these disenfranchised psychic entities suck vitality from living
organisms and interrupt the graceful flow of unfolding life .
The gui torment us with fears of death , violence, disease and dis
solution . They drag us into compulsive behaviors, eating disorders
and sexual addiction, or haunt our lives in the form of psychosomat
ic symptoms that seem to make no sense , digestive disturbances,
panic disorders, allergies, hormonal problems, depression , and

PO : THE SPIRIT OF METAL 263

 - -
vaguebut debilitating aches and pains. In modern psychologicalter

-
-
minology, we refer to these as personality disorders, phobias, addic

-
tion and neurosis.Modern psychology describes them as conditions

-
-
in which the ego has lost its centering function and healthy instinc
tual impulses have become distorted. The ancient Chinese would say
that the Spirits are in disarray, the integrity between the po and the
hun has been lost, and the person has become possessed by the gui.
The gui appearwhen we ignore the authentic needs of our bodies.
They are the externalization ofour personal and collective hatred and
fear of the yin , dark gestational powers ofthebody, the yearnings and
hungers of emotional life, and the embodied wisdom of the somatic
unconscious. This attitude of deep antipathy toward the lower spirits,
the yin wisdom of the body, is found in every civilization that has
el
emerged from Neolithic to modern times. When we refuse to honor
and surrender to the power of the lower spirits, the transformational
yin potency of the underworld and theneeds and wisdom of thebody,
the po becomeweak . When we cannot let go ofwhat needs to die and
insist on accumulating much more than weneed, the vital forces of life
become perverted and the gui gain in power.
Psychologically, the fear and contempt of the somatic soulman
ifest in an unwillingness to look at the shadow side of our selves, a
refusal to dealwith our emotions, our authentic body needs and the
parts of ourselves that do not fit in with collective norms.More than
half of the patients I treat are suffering from symptoms that origi
nate in emotions, needs and embodied understandings that have
been shoved out of the sight of consciousness. The strange, incurable
psychosomatic symptomsthat plague us are the jade plugs we use to
keep the po held in , separated from consciousness, buried in the
body, hidden in the underworld of our psyches.
Healing involves much more than simply needling points in
order tomove energy through the body. Truehealing requires bring
ing the light of the shen down into the body and illuminating somat
ic symptoms with consciousness and meaning. It means celebrating

264 FIVE SPIRITS

the marriage of yin and yang, matter and spirit. It means holding
fast to the power of the one as the joining ofthe hun and po restores
wholeness to the soul.

THE GUT AND THE COLLECTIVE MODERN PSYCHE

The disenfranchisement of the po is reflected in the collective psyche of our

society. As a culture,we seek to deny the voice of the "feminine," the voice

poets are too often ignored by those in power, as are the needs of the
physicalbody and the reality of death . Our collective approach is to try
to push our poor, our " different" and our aging away to the edges of our
communities where they will not be seen , rather than include them as part
of the " circle around the fire." These members of our society are treated
as refuse and deprived of the light and air of conscious cultural aware
ness. They are the shadows who come back to haunt us in our fears and
our dreams.
We find the disenfranchised gui or " white ghosts” wandering in the
halls of old age homes, senior centers and nursing facilitieswhere our eld
erly, the potential sages and wise ones of our society, exist in a limbo state
between the world of the living and the dead.We see the guiwandering
the streets ofour cities with the homeless and the drug-addicted,the " cast
off” and despised members of our society, whose physical and emotional
needs have been buried along with the potential gold of their gifts and
wisdom . We see the gui in the depression and emptiness of isolated,
exhausted mothers and unloved children who are shifted from one foster
home to another. We do not want to look too hard at the faces of these
forgotten ones. Theirs are the faces of the stone soul we try desperately to
forget in our cultural denial of the sacred wisdom of the body.
Though the Chinese language is rooted in the images of the earth ,we still
must wade through layers of patriarchalmisogyny, the disrespect and terror

PO : THE SPIRIT OF METAL

 of the feminine body and the organic life /death processes ofnature, to find
the essential kernel of ancient somatic awareness that hides in the concept
and Chinese character of the po, the yin embodied aspect of the soul. But it
is in this kernel thatwe find one of the keys to our deepest healing.

SPIRIT Point: STONE GATE

The acupuncture point on the Conception Vessel called Shimen

or Stone Gate is located below the umbilicus at the center of the
lower tantian, the lower cauldron or “cinnabar field .” This is the
area of the body that is metaphorically underground since it is locat
ed below the “ horizon line,” Stomach 25, Celestial Pivot, at the line
of the waist. In the lower cauldron, we find the large intestine, the
bladder and kidneys as well as the uterus and the reproductive
organs. This lower cauldron is the mixing bowl of life and death .
Here the dead cells of our body and the unusable parts of our food

And here, in the uterus, beneath the sacred Stone Gate, the jing of
mother and father meld and the fetus passes from the void of noth
ingness into life. Here , living water spills from inert stones.
The acupuncture point Stone Gate is located approximately
three inches above the pubic bone, just at the level of the upper edge
of the uterus when the gestating fetus is about three and a half
months of age. This is the age when the placenta is fully developed
and the life support of the infant switches from a direct interchange
with the mother's blood to its own filtering system . At this point the
infant makes a crucial step away from the maternal matrix , the
realm of the great mother, into individuated existence.
In classical texts , it is said that needling this point can turn a
woman into a “ stone woman ,” meaning that she becomes infertile
for life , but there is no mention of this in modern texts and no evi

266 FIVE SPIRITS

dence to indicate that this point should have been accorded this dan
gerous power. I believe this interpretation derives from a misunder
standing of alchemical language and that the name of this point
alludes to the alchemical lapis, the cinnabar stone of the tantian .
Cinnabar stone, composed of mercury and sulfur,marries the oppo
sites of yang and yin , white and crimson. It is the sacred stone of
immortality that resolves the alchemical paradoxes of spirit and
matter, life and death .
The Stone Gate represents the entranceway to the pelvic basin ,
where the mystery of the huntun takes place. The huntun is the pri
mordial chaos, the mixing together of all opposites and the domain
of the dark goddess . It is the furnace where form is melted down to
a liquid state and reformed in the shape of a new being. It is the
place where opposites unite in the sacred container: themetal caul
dron of the great mother, the white bones of the pelvic bowl. This
domain is represented by the caves and labyrinths deep beneath
Kunlun Mountain , the dark pathways that lead down to the liquid
fire at the heart ofmatter.
This secret is held in the deep somatic unconscious of us all, for
each of us has passed as infants through the portals of the Stone
Gate of death and nonbeing. We have all passed through the whirl
wind , the primordial state of swirling chaos where the miracle of
creative transformation occurs. And when the great stone is at last
rolled away from the doorway of the dark cave,we have passed out
of the chthonian chaos into life.
Ming men , Gate of Life, is the portal that leads out of the
labyrinthian caves into life. It is represented by the acupuncture
point Governing Vessel 4, ming men , located on the lumbar spine
exactly opposite to the shi men , just above the rim of the pelvic
basin . Each of us, as we pass through the Gate of Destiny, carries
with us the sacred soul of the po that comes directly from the god
dess. This stone carries the imprint of our destiny, the stamp of our
innate nature, the frozen music of our Tao .

PO : THE SPIRIT OF METAL 267

 The greatest gift that the po spirits offer us is this recognition of
the mirroring nature oflife and death .When we live with the under
standing that the Stone Gate is the opposite side of the Gate of Life ,
we realize that endings and beginnings are with us each moment,
with every breath we take.

ALCHEMY: THE LIGHT THAT Rises TWICE

As themessengers who come and go between the yi and the zhi,
the po are the connecting link between the middle world of life and
the underworld of death, transformation and rebirth . Like the lungs
that regulate the rhythm of the breath , the po regulate the rhythms
One
Cen
of the psyche, the passages between one moment and the next,
between birth and death , death and rebirth . Like the minerals that
solidify the structures of the physical body, the po solidify the inten
tions and actions of the yi into structure and form and then support
the letting go and decomposition of these forms at the end of our
days. And at death, when the po sink down from the lungs and exit
the body through the anus, they bring our essences with them as
gifts to Xi Wang Mu, the dark goddess of the underworld . These
life -building substances, the precious minerals that formed the
matrix of our living bodies that they carry back to the underworld ,
are used to support the generation of other living forms.
Through our lives, as the po interact with the hun, the light of
conscious understanding transforms them . Through the insight of the
hun , the po begin to understand the ephemeral nature of their own
being and the essentially ungraspable nature of life.Gradually, as we
age and our essences dwindle, our bodies come to understand that
life is a precious gift that cannot be held onto . If the alchemy of the
spirits is successful, this understanding transforms the po's grasping,
animalhunger into a poignant appreciation ofthemoment,an appre
ciation for life as it passes,moment by moment, each moment like a
snowflakemelting in the sun , like a meteor burning into darkness .

268 FIVE SPIRITS

 The radical for “ white,” a picture of the rising sun, that is part
of the Chinese character for po is symbolically tied to the bright light
of conscious awareness. But white is also the color of themoon that
rises at night, the color ofbones buried in the darkness beneath the
earth . The white light of the po reflects the golden light of the sun
and stars, the yang light that pours down from heaven . This light
also rises up from the luminous fire of the essences, the yin light of
life that shines upward from the earth . The po souls combine the
light and the darkness in the realm of the shadows. The paradoxical
whiteness of the po represents the paradox of life and death and the
mystery of transformation .
In order to resolve the paradox of the po, however, and return
to our originalwholeness,wemust pass through the Stone Gate into
an even deeper darkness. We must dive deep into water, into the
shimmering ocean of the essences, the realm of the Mysterious
Feminine, the boundless, collective realm of the archetypes, cell
memories, instincts, genetic codes, primal symbols and luminous
threads of destiny that are the yin reflection of the Tao .
In the darkest cavern of the psyche, we come to the cinnabar
throne of Xi Wang Mu, Queen Mother of West, Earth Goddess of
the instinctual body. Here we cometo the center of the mystery, the
fiery spring at the core of the dark stones, the realm of the zhi and
the spirit of instinctual power, aligned will, courage and wisdom .
Here in the hot, dark center of the earth , inert stone comes back to
life and the alchemical waters of life pour forth , rivers of liquid light
gushing up from the heart of darkness.

And if we are baptized in the fountain of gold and silver, and the
spirit of our body ascends to heaven with the father and the son , and
descends again , our souls will revive, and my animal body will
remain white .
- HERMES TRISMEGISTUS, TABULA SMARAGDINA 14

PO : THE SPIRIT OF METAL 269

 P
WAYS TO CULTIVATE THE PO SPIRIT
The po is responsible for the five senses, the limbs and the somatic emo
tional responses. In order to cultivate this spirit, all these areas should be
addressed.

• Feed the senses!

Listen to beautiful music.

Eat fresh ,beautifully prepared food.
Wear colors that nourish you and complement your mood.
Keep fragrant flowers in your home and if possible in a garden or window
box.
Use aromatherapy; find scents that relax and calm your body.
Take walks in placeswhere you can feast your eyes on the landscape.
Touch and be touched by people you feel close to .
Bring your body into contact with the natural world - air, water, sunlight,
earth .

Spend time with animals. Let yourpet teach you aboutthe animal
soul. Watch how your cat or dog observes and reacts to the
world . Notice the life around you. Watch fish swim and birds fly.
Watch foxes, deer, mice, rabbits. Animals reflect a part of our
own wild nature, our unconscious visceral responses to the world
around us.
Next time you face a difficult situation, imagine how the ani
mal part of you would react. Stay in communication with that ani
mal as you deal with the situation. Ask questions of your animal:
Should I sign this contract? Should I date this person ? Notice your
reactions on a body level. Are your muscles tightening or relax
ing ? Are you sweating or feeling agitated? Is your skin crawling?
Do you feel a sense ofwell-being or are you ill at ease?
You may discover that your po, your animal soul, wants very
differentthings than does your shen or conscious mind. It is imper
ative for our health and for the successful completion of life proj
ects that these spirits come into some kind of alignment. Even if

270 FIVE SPIRITS

 you cannot react to life purely from your animal soul, make sure
to pay attention to its messages, feelings and responses.
Acknowledge its gifts. Be deeply respectful of the body's wisdom
and desires. If you cannot immediately satisfy the needs of the
somatic soul,let the po know that you are listening and thatyou
will try your best to respond to it as soon aspossible. In this way,
there is less likelihood that the po spirits will turn to malcontented
gui who produce depression, stress-related illness and psychoso
matic pain .

• Nourish your limbs.

Stretch. Move.Dance to music.

Getmassages ormassage your own body with almond oil.
Swim in the ocean.
Takemoon baths: lie under the night sky in the summer.
Use natural bristle brushes to stimulate the skin of your arms and legs.
Brush your skin regularly to slough off dead skin and to nourish and activate
your nervous system .
Practice yoga, taich'iand qi gong.

Develop a meditation or consciousbreathing practice. During life ,

the po reside in the lungs.When wemeditate or focus on quieting
we IS

the breath , the po also becomes calm . From this place of relax
ation , you can check in with your body and hear the voice of the
somatic soul more clearly.

Notice where strong emotions go in your body. Is your heart beat

ing faster? Are you beginning to tremble or feel warm ? Is your
stomach tight? All the physiologicalresponsesto emotion are gov
erned by the po . As you become familiar with your body' s reac
tions, you are connecting to your po spirit. Rather than trying to
do anything about these visceralreactions, practice wuwei, doing
by not doing! Don't do anything. Just be. Just breathe. You will
find that the po usually responds to your gentle awareness by

PO : THE SPIRIT OF METAL 271

 calming down. Once you are calm , ask yourself what your body
needs in this moment.

Do Ineed to take a walk outside alone for a few minutes?

Do I need a glass of water?
Do I need to stretch ?

If you create this space around your emotions, you may find that
an image or message emerges from your own body. You may be sur
prised by what comes up.

WHAT TO EXPECT AS YOU HEAL

AND CULTIVATE YOUR PO SPIRIT

As you healyour po spirit you willnotice changes in your life, including

• a sense of enlivenment and a zest for life as the energies of the

lowerbody return
a feeling of being " back on track," as if your life force is aligned
with your goals
increased desire to move and explore the world
increased sensory acuity: music sounds are clearer, colors
brighter,textures more pleasurable, scentsmore noticeable
a feeling of relief as you let go of old patterns and move on
more awareness ofbody needs and messages
increased inner stability and sense of solidity : you have a body,
and you cannotbe pushed over!

272 FIVE SPIRITS

Chapter Ten

Zhi: The Spirit of Water - Instinctual

Power, Aligned Will, Courage and Wisdom

The highest form of goodness is like water.

Water knows how to benefit all things without striving with them .
It stays in places loathed by all men .
Therefore, it comes near the Tao.
- LAO Tzu, Tao Teh CHING , CHAPTER 8 '

WATER

ast summer there was a drought and our well ran dry . I
went to get water at the spring outside of town where
water flows continually from a tap set into an old carved
granite basin , but the tap had been closed off due to bacteria in the
water supply and the granite basin was empty. Then I went to a
friend's house . We loaded his pickup truck with five- gallon drums
filled from a hose. My friend was worried about his vegetable gar
den and drying up his own well so I didn 't want to take too much .

273
 I ordered drinking water from a supplier but wewent through it
in a few days and the cost began to add up .
The flowers in the garden withered. The green faded from the
leaves . I carried water into the house from the drums, pouring it,
pitcher by pitcher, into the sink. Each time I washed a cup or plate ,
I watched water disappear like quicksilver down the drain .
The plumber came and didn't say much. He stuck a long pole
into the well and went down to the cellar to check out the pump. He

- -
said they' d been swamped with calls. Wells all over the county were
drying up. “ Water table'sway down,” he said. “ Way down.”

- - - -
Neighbors told me how much it cost to dig a new well. I heard

-
how the last guy had to dig five hundred feet down before he hit
anything. “ Do you know how far down five hundred feet is? ” some

-
one asked. I had never seen a hole that deep.
When it finally started to rain after the long dry spell,my daugh
ter and I stood in the middle of the road and danced. The wilted,
dusty trees shook themselves in the wind and reached their branch
es to the sky. The ditches filled and the springs began to run again .
And when I looked down our well, the darkness shimmered with
light as fresh water rose up from the stones.

THE ZHI

Water is the first element on the Wheel of Life and also the last .
Water is the turning point, the end that is also the beginning. When
the water wheel turns, the cycle begins — and without water, there is
no turning. Zhi is the spirit of water. As water is the first and last
element on the horizontal wheel of the Five Elements, zhi is the first
and last ofthe spirits on the verticalaxle of the Five Spirits. We meet
the zhi at thebottom that is also the top.
In the macrocosm of the mountain , the realm ofthe zhi is the
dark cavern of the underworld , the home of the goddess Xi Wang

274 FIVE SPIRITS

core of the earth . In the microcosm ofthe psyche, the zhi reside in
the most hidden parts of body unconscious, in the instinctual
responses of the sex organs, the biochemical intelligence of the
endocrine system and theknowing of our bones. The zhi connect us
to the collective unconscious, the part of our psyche that draws us
out of, and back into, the infinite .
In the macrocosm , the power of the zhi can be likened to the
power of a hot spring, a geyser or the steaming vents of sulfurous
fire that shoots up from the trenches of the deep ocean floor. This
energy cannot be argued with . It emerges and bursts upward in a
fantastic display of negentropic potency. In the human microcosm ,
it is related to the power ofthe life force, the instincts, the will and
the driving urgency of ambition . Zhi is the will to live, the unknow
ablemystery of quickening life. Zhi rises from the wellspring of our
CS 1
being and imbues us with the desire to grow , thrive and live fully. We
en ITS
encounter this mystery each time a child is conceived , a seed sprouts
or a new creative impulse is engendered.
Zhi is the spontaneously arising will of spanda, the mysterious
potency of matter. It is not the ego-driven control of Western
" willpower ” or the initiatory energy of abstract ideas and visions. ns .

Rather, it is yin fire , the pilot light that ignites the flame of organic
processes.
The light of the zhi spirit can be seen in the shimmering mois
ture of mineral-laden caves, roots and creatures that crawlbeneath
the earth . It can be seen in the luminous algae and phosphorescent
plankton that shine from the darkness of the ocean . It is the irides
cent blue-green chlorophyll, the gleaming hemoglobin , the rich red
marrow of the bones, the green essences of life that slither like
snakes through the spring grass.
The realm of the zhi spirits is the realm of what Vedic philoso
phers called karma, the realm of the unconscious forces and collec
tive energy threads that determine the course of our lives. Here the

ZHI: THE SPIRIT OF WATER 275

 light of consciousness is buried in darkness and the spirits bathe in
the underworld waters of the unconscious. Here the lights of the
CON

spirits wait, like the nutrients and minerals waiting in the soil,until
the goddess releases them back into thelife cycle to nourish new psy
chic structures.

A Look at the Chinese Character

In the Neijing we read, “ When Intent becomes permanent, we speak
ofWill.” The character for zhi shows us the picture of the open bowl
of the heart. Above it is the radical indicating a new green plant
ascending upward from the depths ofthe dark earth toward the sun
light ofheaven.

Zhi

This character emphasizes the connection between the zhi — the

will — and the yin essences of life, symbolized by the green plant
ascending from the soil. The upper radical is shi, which is a short
ened version of sheng, the sprouting green of life , but is also used to
representthe potency of wisdom and was originally used as a phal
lic symbol.
Shi is a shorthand sign that points to the alchemical mystery of

276 FIVE SPIRITS

this spirit. Shi is the moment when yin reaches its extremity and
spontaneously transforms into yang. It is the turning point at the
bottom ofthe taiji symbol when the tail ofthe black swirls into the
white. It represents the creative yang potency of the feminine, per
sonified by XiWang Mu, the underworld goddess of manifestation
and creative power who also personifies the zhi. She embodies
androgynous wholeness and is related to the spontaneous arising of
life, to the forceful, expulsive pushing of the womb at the end of
labor, and to the vigorous phallic force of sprouting bulbs and seeds
in spring.
There is a graphic parallelbetween the characters for the spirits
yi and zhi, as there is between the characters for the two souls, hun
and po . Both the yi and the zhi contain the radical for heart, which
points to their relationship to the shen or spirit.

- - -
In yi we see a picture of vibrating sound rising from the empty

-
bowl of the heart. The vibratory frequency of the shen is slowed

-
until the light of spirit manifests as sound: the words, poetry, songs

- -
and prayers we use to voice our intentions and commitments to the

-
world . Over time, as these sound vibrations are subjected further to
the entropic influences of the earth , they are slowed and solidified ,
impressed and crystallized into the matrix ofmatter. With time they
are swallowed into the underworld, where they become the frozen
music of the po .
And as we descend down, deeper even than the realm of the po
soul, the sound and lightof spirit drowns in the endless water of the
underworld . The character zhi represents the turning point, the
crux or enantiodromia , the moment when the vibration of spirit
approaches the absolute stillness, darkness and silence of death . . .
and then comeback to life . In the dark and silent womb of the yin ,
yang spirit is reborn , this time not as shen - light birds from
above — but as golden light materialized , a green plant rising up
from below .

ZHI: THE SPIRIT OF WATER 277

 ASSOCIATIONS AND CORRELATIONS
Zhi is related to :
Element: water
Organ : kidneys
Emotion : fear
Psychological functions: instinctual power, aligned will and courage
Psychospiritual issues: surrendering to Tao, returning to origin
Chakra: first/ second -Root: illuminated body
Virtue: wisdom

SIGNS AND SYMPTOMS OF ZHI DISTURBANCES

When the zhi is disturbed, people continually push themselves to the point
of total exhaustion or have no initiative at all. They use chemical stimu
lants, emotional excitement, ambition and desire to whip themselves for
ward . Results include rebound exhaustion, insomnia , hormonal conditions
such as hyper- and hypothyroidism , high blood pressure, anxiety, chronic
fatigue and back pain . Other common symptoms are:
general forgetfulness
inability to memorize data
lack of drive,motivation and initiative
inability to stay steady in pursuit of goals
addictive patterns, lack of willpower
depression
fear
sleep disturbances
sexual disturbances
over-controlling nature

Spirit Level Signs

lack of heroism
absolute despair, lack ofhope of ever healing or changing
inability to face fears, which interferes with expression of true self
" con artist” mentality -rather than taking on our own lives,we try to wriggle
around obstacles and ultimately short-circuit the evolution of our own soul
" identifying with God” -using will to try to try to control others and situations
around us

278 FIVE SPIRITS

 complete disintegration of the nervous system , which is one form of zhi distur
bance (in earlier times this was labeled neurasthenia or a "nervous break
down"). The person's " roots” are completely dry and there is no ability to hold
steady or even to face the day-to -day challenges of living. This may be the
result of years of addictive behavior or drug abuse, extreme stress or the long
term repression ofinstinctual impulses.

sion " cold feet" is coincidentally apt, as in Chinese medicine,this psychological

problem is often associated with a physical sensation of cold hands and feet!

Possible Causes
. Any time the will is employed to push the body beyond its own lim
its, the zhi are affected. The following list includes some of the most
common causes of zhi disturbances in our culture.
overwork
excessive physical activity, i.e., excessmarathon running,biking, weight lifting
use of substances that impinge on adrenal function , such as caffeine, ampheta

chronic disease
addictive behavior of any kind, including excess sexual activity
chronic fear and anxiety, particularly during childhood
shock , trauma and guilt
multiple births and excess blood loss during periods
a lack of discipline and encouragement during childhood

RETURN TO WHOLENESS: THE NIGHT SEA JOURNEY

OF HEALING

Water has a dual nature, containing within itself the polarities of

yin and yang. It is a shape shifter — existing as a vapor, a liquid and
a solid — that endlessly gives birth to its own opposite . In Chinese
medicine,the dual nature of water is represented by the kidneys that

energy of kidney yin and the right contains the energy of kidney

ZHI: THE SPIRIT OF WATER 279

 yang. This duality is significant on a psychological level in terms of
our relationship to zhi and the way we use and direct the energy of
ambition and will.
In the healing process, the transformation that is a prerequisite
for the return to wholeness and health takes place in the underground
realm of the zhi. Here in the realm of Xi Wang Mu, the parts of us
that need to die can die, and something truly new can come to life.
The mystery that takes place “ in the water” has two parts,
which reflect the two aspects of the alchemical mystery, the sulfur
and the mercury of the cinnabar, the yin within the yang and the
yang within the yin . They also reflect the stages of the actual birth
rt
process, the stage of gestation and the stage of labor. The first part
takes place while the person is still going down into the disintegra
tion of a disease process or psychological crisis . The second takes
place after the turning pointhas been passed and the person is begin
ning to reintegrate, to come to a new wholeness and to heal.
Between the two parts of thewater journey is a third mystery, which
in the birth process is called “ transition .” In Taoist alchemy, the
turning point or time of transition is a moment of divine mystery
they called the huntun, the realm of chaos.

Stage One: The Emergence — Holding Steady in the Darkness

. . . when one stays in darkness long enough, one begins to see.
- C . G . JUNG , ALCHEMICAL STUDIES
In the first phase we rely on the wisdom of yin within yang,the wis
dom of wuwei. This is the phase where we wait and actively do
nothing. Phase one takes place when , after long struggle and resist
ance, we finally let go; we find the point of active stillness in our
confusion and despair. This is the timewhen we begin to use our will
to not do, even as every part ofus is screaming to take action , to fix
the problem , to make everything okay. In the first phase we surren
der, at long last, the light of consciousness, the light of the ego or

280 FIVE SPIRITS

small self. We sacrifice our rational knowing and plunge headlong
into the unknown. At this point we do not know if we will live or
die but realize the choice is not ours to make. Whether or not we
survive to tell the tales of our journey is in the hands of some greater
power. All we can do at this stage is to follow the left-hand path, the
path of the yin . We trust, we wait and we surrender to the unknown.
The I Ching, Hexagram # 3 — “ Difficulty at the Beginning” —
refers to the moment before the buried seed sprouts spontaneously
from darkness and the life force once again rises up toward the light.
The hexagram symbolizes a blade of grass, the first shoot of new
life, encountering an obstacle as it sprouts from the earth and push
es upward toward the sky. The commentary to the hexagram gives
us important clues about the nature of psychosomatic illness and
about how to proceed at this crucial time.

When it is a man's fate to undertake such new beginnings, everything

is still unformed, dark . Hence, he must hold back, because any pre
mature move might bring disaster.?

This is the pivotal moment Carl Jung refers to in his

Commentary on The Secret of the Golden Flower, when he speaks
of staying long enough in the darkness. Wemust stay still while we
hold the tension between two opposing polarities.
In this moment, a new way of being is struggling to cometo life,
and it is necessary to actively and with great intentionality do noth
ing to life. However, when we encounter an obstacle thatmay man
ifest as a body symptom or chronic pain ,we are distracted from the
need to drastically revision our life. It may be an anxiety, phobia or
muscular armoring that locks in psychic energy and blocks emotion
al discharge. Or it may be a holding pattern such as chronic rage,
drug or alcohol addiction or habitual self-sabotage that needs to be
addressed through changes at the level of the physical body. But
whatever the real problem is, at this point in the healing process the

ZHI: THE SPIRIT OF WATER 281

 solution is unclear. Wemust call upon the yin wisdom of the water,
the wisdom of receptivity and patient stillness. Like water, we must
do nothing. Like water, wemust wait until the next step rises spon
taneously up from a deeper part of our nature.
At this time, there is often a sense of great desperation . In clini
cal practice, this is the timewhen patients are besieged by choices,
none of which seem exactly right. There is a tremendous desire to
break out of one's situation . People may attempt to make radical,
impulsive changes in their lives,break off relationships, undergo sur
gery, change healing modalities or give up trying to get better. But
this is the timewhen , according to ancient wisdom , wemust follow
the left-hand path of the yin and wait in unknowing.

Stage Two: Stabilizing Zhi— Becoming the Mountain

If we survive the first initiation of the water, we pass through the
dark gate of chaos and enter phase two, the yang within yin . This
second phase is the return . In Taoist tradition it is said that the sta
bilizing ofwill is the first step of inner alchemy. This is how a human
being becomes like a mountain . This is how mercury and sulfur
combine to form the fixed, non-reactive stability of cinnabar. This is
how the divine child , the wholeness of the self, is reborn .
In order to give birth to this divine child , the goal of all alchem
ical psychology, wemust stabilize the instinctual life force , the zhi,
as it emerges spontaneously from the lower depths. We do this by
sacrificing the conscious knowing of the shen and the conscious
doing of the ego. In the words of Lao Tzu, “ the sage goes about
doing nothing . . .waiting quietly untilthe mud settles.” 3 Aswe con
sciously extinguish thelight of our shen,webecome aware of anoth
er light shining from the darkness. This is the light from below , the
light of the essences, of embodiment and matter.
The appearance of this lower light marks the rebirth of spirit,
when the light of the original nature appears again after its burial in
the darkness. Through the emergence of this lower light, the tables

282 FIVE SPIRITS

 are turned and yang shines from below rather than from above.
Now zhi is no longer the agent of our individual will driving us to
make ourway through the world . Through an alchemicalmarriage,
fire joins water, zhi joins with shen . A new illumination enlightens
us and leads the way back to our right path . We return to our self
but in a new way. In phase two, we align our individual will with
Tao and attain wisdom .
We see this understanding expressed graphically in the character
zhiwhere theheart, thevessel containing the lightofthe shen , is pic
tured below the up -shooting sprout of the zhi. The hidden wisdom
of this character tells us that in order to stabilize the will and achieve
wisdom , the yang light of the shen must go below the yin . The light
of the spirit becomes the root or foundation . Here , conscious aware
ness does not direct us from above or force the instincts or ways of
nature. Rather, it lowers itself down to support our original nature
as we walk through the world . The power and potency of our
instincts is stabilized and guided by the knowing of our hearts . In
this way, wisdom is attained .

ridge pole. We become themountain . Webecome one with the way

of Tao. When we infuse our experience of illness or emotional crisis
with the light of conscious awareness,then we have gained wisdom
through our journey and we are twice-born , like the sage .

Encountering the Dark Mother: Facing Fear

The last and possibly most important aspect of our work with the zhi
entails facing fear. This is when we descend to the bottom of the
labyrinths of Kunlun Mountain and face Xi Wang Mu. Here we
release the parts of us that need to die and wait to see what, if any
thing, comes to life. In this part of the journey, there are no definite
answers, no certain outcomes. Wemust be willing to let our own will
go and trust that a larger wisdom will emerge to support and guide us.

ZHI: THE SPIRIT OF WATER 283

 Ideally, this part of the journey should not be attempted until
we have healed and strengthened all of the spirits, particularly the
zhi. However, sometimes life brings us to this phase before we are
completely ready. When it does, it is particularly important to find a
helper or guide to support you, to hold steady as you move through
the fear and chaos of transformation .
In addition to the support of a counselor, therapist or acupunc
turist, the wisdom of ancient myths offers a great deal of support
and
а guidance. For example, the Sumerian myth of Innana, the god
dess of above and below , is a wonderful story to meditate on during
a time of life crisis and transformation. It also helps to find a sym
bol or image of power that calmsand centers you .

MAKING FRIENDS WITH FEAR

The first thing to do when encountering our fear is to stop resisting it.
When presented with a frightening situation, the body's natural response
is to activate the adrenal glands' fight or flight response. But now , in the
alchemicalhealing process, rather than taking action on these instinctual
responses, we pause and follow the wisdom of wuwei. . . . We breathe
and we wait and do nothing.
Get familiar with your fear. Sit next to it. Ingest it in small doses. For
example, if you discover that you are afraid to speak your truth, find
opportunities to speak in public. Tell the truth about yourself. Gradually,
you will become familiar with the water. You will begin to learn how to
swim . In the words of the Taoist sage Chuang Tzu,

A good swimmer has forgotten the water. If a man can swim under water,
hemay never have seen a boat before and still he'll know how to handle
it. That's because he sees the water as so much dry land,and regards the

FIVE SPIRITS
 capsizing of a boat as he would the overturning of a cart. The ten thou
sand thingsmay all be capsizing and turning over at the same time right
in front of him and it can't get at him and affectwhat's inside.

Becoming familiar with fear and being willing to live near the
unknown on a daily basis is like learning to swim in the river. Once
we are used to swimming in these currents,we no longer resistthem .
Once webecome used to this place of surrender, then we no longer
expend energy in trying to control the outcome of our lives. As we
surrender our will, another power enters our lives and we discover
a wisdom wenever knew we had . Like the ferryman , we intuitively
know “ how to handle the cart ” and we continue on our journey
despite the setbacks and challenges of life .

PUTTING IT INTO PRACTICE : DISHARMONIES

OF THE WILL

Disharmonies of the will are rampant in our culture. Rather

than carefully nourishing the tender shoot of the zhi as it rises up
with the life force, we tend to drive ourselves relentlessly, rarely if
ever stopping to consider the voices of our hearts, the guiding mes
sages of the spirit or themusic of the soul. Darkness , quiet, sleep and
dreams, the passage of time, the void of the unknown . . . these are
qualities that are not highly valued in our culture, yet they are exact
ly what the lower spirit needs. Clarity of purpose, direction and a
strong sense of identity . . . these are qualities that are difficult to
SLI IS SC

develop in a culture bereft of spirit and moral depth , yet they are the
things that are needed in order for the zhi to unfold along its des
tined path .
The light of self-awareness is crucial for the healthy functioning

ZHI: THE SPIRIT OF WATER 285

 of the zhi. Without this light, the zhi is like a plant that does not
receive adequate sunlight. Its growth will be stunted, or the plant
rece

will shoot up wildly searching for light but there will be no strength
in its roots. We each must come to know how much we really can
do and what it is that we are truly willing to accomplish . Cultivating
the will through the appropriate alternation of rest and activity
gradually leads to the development of truly strong character and
ability
On the deepest level, the person whose zhi is out of balance is
out of touch with the mystery of life. Such a person will either be
caught up in compulsive yang activity or be stagnating in yin lethar
gy. Making room for the return of spontaneity, quiet and the voices
of the deep self are crucial to helping this person heal.

CASE STUDY

Being with Aloneness: Healing from Sex Addiction

Claude is a forty -two-year-old New York graphic artist who first
came to me for help with anxiety and stress-related muscle tension .
He said that these symptoms had begun after his breakup with
James, his partner of seven years, a man ten years younger than him
self. At first Claude claimed that he had never experienced anxiety
until the relationship with James ended ; however, he readily admit
ted that in the past he had used alcohol, pot and prescription anti
anxiety medication to help get through stressful situations. He had
also occasionally used club drugs, such as MDMA (ecstasy) and
“ special K ,” s at parties or all-night dance clubs.
During the early phase of treatment, our work focused on
Claude'smuscle tension. I needled local and distal points to relax the
muscles of his neck, shoulders and lower back , and used my hands
to do gentle acupressure on points on his occipital region and jaw .
Claude responded well to treatment, usually falling asleep on the

286 FIVE SPIRITS

table once the needles were inserted. He said his body felt more
relaxed between sessions but that the anxiety continued, especially
when hewas alone atnight.Gradually, rapport and trust developed
between us and Claudebegan to tellmemore about his personallife.
Claude described his father as an emotionally distant family
court judge and his mother as a "whirlwind,” a charming and ded
icated board member of a host of charitable organizations. His
mother had dropped out of law school to take care of her children
but she had always been more interested in being a fundraiser than
in being a mother. Claude loved his parents but he did not feel seen
by them . Both parents had been disappointed in his choice of pro
fession. And, after initially refusing to accept his sexual orientation ,
they dealt with his gay identity by ignoring it.
After a few weeks of treatment, Claude began to describe a kind
of emptiness, a “ dark hole,” in his solar plexus that he associated
with his anxiety, a feeling he had first noticed when he was very
young. As a child , when he felt this emptiness, he was so frightened
he would sweat and tremble. He had had no one he could talk to
about this, and at a young age he began to self-medicate by blotting
out the emptiness with sexual fantasies .
“ When I get that feeling, I immediately think about sex, about
having something to fillme up, about feeling someone's skin against
mine. Having sex or even fantasizing about itmakes the feeling go
away. Of course, it comes back , so I have to get turned on again .
“ When I met James [Claude's former partner ), he was young,
curious about life, and innocent. Taking care of him was like anoth
er full-time job . It filled me in a way sex never had . I never had to
feel alone. When he left, my world fell apart. It was like the dark
hole was going to swallow me up again , and the only thing I could
think of doing was to go back to my old habit of casual quick sex.
I started going online to meet guys for one-night stands. The fear
and anxiety I feel when I go out to meet these guys takes my mind
off the dark hole. At first, it's an exciting adventure, but afterwards

ZHI: THE SPIRIT OF WATER 287

it's totally dissatisfying. I can 't stay away from it even though it
makes the anxiety worse in the long run.”
I began by offering some cognitive information. I told Claude
that from a traditional Chinese medical perspective, the human
instinctual and survival drives are under the jurisdiction of the water
element. The delicate balance of the water and fire elements regu
lates our sexual energy as well as our capacity to respond to danger
Se

and to love. Thus our sexual desire lives very close to our fight or
flight response. The sweating, trembling and hypersensitivity of sex
ual excitement is neurologically connected to the sweating, trem
bling and hypersensitivity we experience when we feel that our lives
are threatened.
Our sexual energies as well as our other instinctual energies of
survival emerge from mingmen, Gate of Life, the balance point of
yin and yang located between the second and third lumbar vertebrae
atthebase ofthe spinal cord . This is the balance point between still
ness and action, death and life, entropy and negentropy, passive sur
render and active response . The spirit that regulates this delicate bal
ance is the zhi, the spirit of water, the spirit of instinctual power,
aligned will, courage and wisdom . Healthy sexuality as well as
appropriate reactivity to danger and to love depend on the harmo
nious communication between the zhi and shen , between our
instinctual drives and our insight, awareness and compassion .
Restating this ancient Chinese wisdom in more modern medical
terms, we can say that the sympathetic nervous system and adrenal
glands that are located just above the kidneys at the base ofthe spine
play an important role in normal sexual response, but they are also
involved in the fight or flight response that is part of our instinct for
survival. When water and fire lose their delicate balance, it is com
mon to see a yang hyperactivity of the nervous system and adrenals
followed by yin collapse and exhaustion .
From a Taoist perspective, casual, unconscious sex is yang and
overly fiery, and it drains the water element and the kidneys' reser

288 FIVE SPIRITS

voir of yin cooling essences. With this in mind, it is easy to see why
Claude's bandage of quick ,casual sex ended up aggravating his anx
iety. Theuse of anti-anxiety medication and recreationaldrugs exac
erbated it by allowing him to override the wisdom of the zhi, the
embodied wisdom of the autonomic nervous system , ultimately
resulting in more kidney and adrenal depletion and a vicious cycle
of fiery over-activity and exhaustion .
This cognitive information was very comforting to Claude and
helped reassure him that there was nothing essentially wrong with
him . It also allowed him to stop trying to use his will to stay away
from casual sex and shift his focus towards cultivating his sexual
energy in a gentler andmore accepting way. In addition , ithelped him
understand how the use of recreational drugs, especially club drugs
like MDMA that overexcite and subsequently drain the adrenal
glands, are especially dangerous for people with anxiety disorders.
Aswe continued with his acupuncture treatments, I encouraged
Claude to bring his awareness into his body, to notice the first signs
ofanxiety such asmuscle tightness and shallow breathing. Hebegan
to realize that he had options, that he could respond to anxiety by
stretching, breathing and visualizing himself in a safe place like the
beach or resting after his acupuncture treatments rather than going
online or out to bars. By consciously calming his nervous system
rather than revving himself up with sexual fantasies, Claude prac
ticed neidan or inner alchemy. He was bringing the light of his shen
down to calm his watery zhi and in this way began a process of
transformation and gradually stabilizing his will so that the Five
Spirits could act in harmony.
By not acting on his impulse to go out looking for quick sex,
Claude entered the first stage of his healing process : the stage of
“ Emergence , Holding Steady in the Darkness.” At this stage, thekey
is to wait, to not do. By holding steady and waiting, he opened him
self to the possibility of change. Hehad begun his descent, the first
initiation of the water.

ZHI: THE SPIRIT OF WATER 289

 Today Claude's healing is far from complete . It may take sever
almore years of treatment for him to truly free himself from his sex
ual compulsion, or he may simply come to accept his compulsion
and learn to live alongside his fiery sexuality in a new way. To heal
completely will mean reorganizing his nervous system , a kind of
essential rewiring of his responses to eros and intimacy. Over time,
acupuncture treatment on a regular basis will support this neurolog
ical rewiring and Claude’s bodymind will actually learn to respond
differently to stress . Retraining the nervous system is much like
training a young puppy. It takes consistency, patience, and repeti
tion, but eventually the new way of being and reacting to stimulus
stabilizes and becomes integral to the organism .
Eventually Claude will have to face his own darkness, the hole
of terror and uncertainty at the center of his being. Very likely, he
will need to go back in time to reconnect with the very young boy
who had no one to support him through his bouts of anxiety. Even
earlier wounds— the wounds of the Dark Mother, of birth trauma
and early maternal abandonment and loss— may surface as his heal
ing work continues.
There are many acupuncture points that will be allies for Claude
as he moves more deeply into his healing process. Points such as
Kidney 24 (Spirit Burial Ground) and Kidney 25 (Spirit Storehouse)
will help him recover lost parts of himself, particularly the inno
cence , curiosity and vitality he recognized in his younger lover,
James. Bladder 52 (Chamber of the Zhi) will assist him in finding his
own center point, his own inner mountain , the point of balance
from which he can hold steady when thehigh winds of fear and erot
ic attraction threaten to blow him off his course.
Claude's healing process will take time and will contain
moments of loneliness, dark despair and terror, but gradually a new
light will emerge from the depths of his body. As the essences flow
back through the Gate of Life into the reservoirs of his bladder and
kidneys, he will experience a steady flame of serenity and vitality that

290 FIVE SPIRITS

 will eventually supplant his driving need for the quick fix of casual
sex. And as he gains the capacity to be alone with his own darkness ,
hewill gain the capacity to relate to others out of true desire and vital
curiosity rather than from compulsion and need . Although the
process will be challenging, it will be deeply rewarding.
In Claude's words, “ Imight as well just sit down and see what's
under there, get to know who I really am . Every time I don 't act out
on the impulses, I feel a little stronger, a little more whole. Someday,
I hope to be a partner in another committed relationship , but until
then I'm okay with this, with being alone. There are moments when
I'm actually starting to enjoy havingmy own life.”

ALCHEMY: TRANSFORMING WILL TO WISDOM

In seeking Tao, the sage follows the way of water, the path of
least resistance, the path ofwuwei. The sage understands the mys
tery of matter, the pull of the yin . She gives up the struggle to make
things go her way but, like the Shaman Wu, she waits and watches
until she can see the way of the rivers, ofthe land and sea. And then
she flows. Through the understanding of the yin , the sage, like the
river flowing to the sea, returns to origin . She becomes like a moth
er carrying a child in her womb. She gives up personal striving and
opens her self to the world . In this way she aligns her personal will
with a greater power, the way of Tao.
The child of the sage is not an ordinary child . It is a divine child ,
a living stone, a concretized bit of light or consciousness. The child
of the sage is wisdom , born like a child from her own body after
enduring the weight of embodiment, the pull of gravity and the pas
sage of time.
This alchemical mystery is encoded in the point names of the
Upper Kidney Points. Kidney 21, you men , is the Dark Gate , locat
ed just above the midline of the body. It is the entryway and resur

ZHI: THE SPIRIT OF WATER 291

rection point, the point through which spirit passes on its way down
and back from the underworld . As the spirit returns, it moves
upward to the Upper Burner, the cauldron of the ribcage , and pass
es from yin inner darkness to yang outer light as it “ Walks on the
Verandah ” at bu land, Kidney 22. Ling xu , Spirit Burial Ground,
Kidney 24 is the point of resurrection , located at the level of the
heart, two inches either side of the midline. In stimulating this point,
the healer calls the spirit back from its sleep in the underworld.

WAYS TO CULTIVATE THE ZHI SPIRIT

The zhi is related to the water element and is connected to the organs of
the kidney and bladder aswell asthe adrenal glands. It is also closely con
nected to the reproductive organs housed in the pelvic cauldron. Any
physical disturbances that affect these organs will have an effect on the
zhi. In Taoist alchemy, the connection between the jing ofthe sexualfluids
and the zhi of the will is particularly stressed. This connection is reflected
in tantric practices where the male sexual fluids are contained during ejac
ulation so that they can circulate back into the body to nourish the
essences and the will.
Healing the zhimust include learning to listen to the voices of the po
and the shen , the wisdom of the body and of the heart, rather than acting
solely out of our own will. In this way, we can learn to bring the will into
alignment with our true strengths and capabilities. It also brings the
strength of the will into the service of a higher purpose: the manifestation
of personal destiny that is our mandate from heaven.
If you have a history of addictive drug use -especially excess caffeine,
amphetamines, or steroids- consult with a traditional acupuncturist or
Chinese herbalistwho can support the healing of your water element and
adrenal glands.

292 FIVE SPIRITS

 In general, the zhi spirit will respond well to the following practices:

nourishing food, rest,meditation and naturalbeauty

calming physicalexercise, such as yoga, tai ch 'iand qigong, which strengthen
the spinal column and align the posture . Find a practice and stick to it! Finding
a practice and doing it on a regularbasis is oneof the best ways to strengthen
and stabilize the zhi.
avoidance of excess thinking, working and craving.Maintain as much as pos
sible a reasonable schedule and make special time each day to do nothing!
time spent with water. Watch how watermoves. Drink plenty of water. Keep a
bowl of water with flowers or just some special stones on your desk or by your
bedside. Watch rivers, oceans, ponds. Letwater be your teacher.
foot massage. The kidney meridian begins at a point called Bubbling Spring
located on the bottom of the foot (see diagram in Appendix i). Acupressure
massage on this point will relax the body while it stimulates the kidney qi and
revitalizes the zhi.
meditation and guided imagery . These are especially important for the zhi as
a quiet mind and subdued ego will allow the lower light to shine forth .

WHAT TO EXPECT AS YOU HEAL

AND CULTIVATE YOUR ZHI

As you become familiar with your zhi and learn to recognize and under
stand its messages, you will feel empowered instead of drained by life .
Other changes may include:
• as
a sense ofpower and equilibrium
.
increased serenity as you stop trying to control the world around you
• an increased sense of trust
the ability to know and speak your authentic feelings and to stay with projects
until they are complete
less fear and anxiety, more excitement and curiosity
courage to face the unknown
• less wobbling; a more definite sense ofwhat matters to you
• increased initiative,motivation , and perseverance
• regard by others as someone to trust

ZHI: THE SPIRIT OF WATER 293

 Part III:

Transformation and Return

Introduction to Part III

The movement of Tao is to return

The way of Tao is to yield
- Lao Tzu , Tao Teh ChinG , CHAPTER 40 '

1 he last phase of the alchemical journey takes place

beyond the bounds of ordinary reality and everyday
L consciousness. Ancientmythology refers to this realm as
the underworld . In Taoist cosmology, it is regarded as the domain of
the dark goddess Xi Wang Mu and the watery cavern at thebottom
of Kunlun Mountain , where the light of the spirits dies and is
reborn . In traditional Chinese medicine, this final phase is related to
the elements ofmetal and water and the time between the dying of
late fall and the first quickening of life in early spring.
This final phase is the time of transformation when an old struc
ture disintegrates and a new possibility of higher complexity and
value emerges from its reorganized fragmented parts. In inner alche
my, it is the timewhen we finally let go of an old , outmoded way of
being and surrender to the unknown, trusting that some new ,more
efficient possibility will arise .
The new possibility cannot be planned or predicted . Its emer ner

gence is independent ofhuman desire or will. Our actions and atti

tudes, however, can either impede or support its arising. Through
the wisdom and tools of alchemy, we can learn how to catalyze

297
transformationalprocesses and then how to weather the storms that
accompany these cataclysmic shifts of structure and form .
In Part III, we approach the turning point or time of return , the
final phase of transformation . In the following chapters, we will
explore the attitudes and skills that can help us move through this
part of the healing process. Included in these chapters are

• an in -depth look at transformation from a mythological,

alchemical and clinical perspective
an exploration of the shifts in attitude that allow us to work
with transformational energies
clinical methods that support the emergence ofnew psychologi
cal structures and psychosomatic patterns
case studies that demonstrate how theories and tools can be used
in practice
a look at the archetypalmeaning of key Chinese characters and
how these archetypes directly impact our everyday experiences

In Chapter Eleven , “ Chaos,” we look at the relationship

between personal transformation and the mysteries of birth and
death . We examine the crucial role of chaos and entropy at these
pivotal moments, exploring why alchemists counseled treasuring
rather than avoiding chaotic states. A case study illustrates the
intrinsic role of chaos in personal transformation and how it can be
successfully worked with as part of the healing process.
The focus of Chapter Twelve, “ Lead,” is the resistance and avoid
ance of chaos on both a cultural and personal level. We look at the

in resistance— like the potential energy contained in the alchemical

lead — can be freed and used to potentiate transformational processes.
Chapter Thirteen, “ The Golden Flower,” is a meditation on ris
ing light, thenew possibility that is born from the heart of darkness.
Taoist alchemists referred to this new birth as jin hua, the Golden
Flower, which is a symbolic description of the illuminated soul.

298 FIVE SPIRITS

Chapter Eleven

Chaos: Transformation at the Turning Point

The clouds gather to spit forth thunder and rain. .. . In the chaos of
difficulty at the beginning, order is already implicit. ... [I]n order to
find one's place in the infinity ofbeing, onemust be able both to sep
arate and unite.
- THE I CHING , HEXAGRAM # 3 , “ DIFFICULTY AT THE BEGINNING ” ?

THE TURNING POINT

1 he contractions began in the middle of the night.

Awakened from sleep, I looked out the window to see
an icy crescent moon . Then came the first twinge, a
shudder in the belly and a deep breath .
December 21, 1987. Three-thirty in the early morning. After
nine
nine months of gestation , my baby was
as
ready to be born .
All day the contractions came and went. I walked around the
СаППС

house, lay on the couch, took a bath . My senses were acute .

Everything was very clear: the gray light on the blue spruce tree, the
S

flavor of the tea, the sound of the sparrows picking at pine cones on
the lawn. At 2 :00 p.m . I knew it was time to go.
When I got to the birthing center, themidwife guided me quick

299
ly into a quiet room . I lay back on the bed and relaxed . Almost
immediately the contractions began again , only this time stronger.
Breathing my way deeper and deeper, I let the waves take me out to
sea and then wash me back. Breathe, I heard a voice say from far
away. The velocity of the waves increased. Faster and faster, they
came in floods. Cold on my lips, a piece of ice, hands rubbing my
feet. For a moment, I surfaced and saw the light dissolving as after
noon ebbed into early evening. Then Iwas gone as another contrac
tion broke on the shore of my awareness.
Hours passed . Or days. Or lifetimes. Iwashed back and forth in
a blur of breathing and sleep, riding the dragon 's back as she took
me farther out to sea, deeper and deeper into the ocean of the
birthing process.
At 5 :00 p.m ., my water broke. Standing up, I saw something
clear, like egg whites, running down my legs. And then the ground
collapsed . The earth opened and all hell broke loose. From every ori
fice ofmy body, fluids poured . I whirled upward into a violent gale
of rain , then down into dark rivers of molten fire . I heard a voice in
my head saying, I can't go on. And another voice saying, This is it.
Then everything stopped , and for a moment I was gone. Deep
inside I saw an archway opening, and through it poured a galaxy of
stars. I had come to the source , the narrow gate, the spaceless space
where nothingness enters the world of form . I had come to the point
of no return, the place from which life springs into time and being.
A woman's voice called to mefrom the darkness. From deep in my
belly, I heard her voice . “ From this point on , there's no turning back.
Now , there's no way out but through .” I had nothing left. No hope.

even breathe. Even my body wasno longer my own. All I had was this
voice from deep in my belly, the voice of a woman who had done this
journey many times before and would do it again and again , a woman
who wasme and who was not me. . . . I had nothing left buther voice
and a tiny thread to which I clung. “ Let go ,” she said.

300 FIVE SPIRITS

 And then I dived. Headlong into the waves. Push ! I heard voic
es from another universe calling me but I didn 't care . It was the
waves, only the waves that were left to guide me. I was drowning
and all I could do was trust that these powerful currents would bring
me to the other side of this sea.
At 7 : 00 p .m ., I reached down between my legs and felt something
round and solid emerging from my body. It was the crowning of my
daughter's head . Another human being was coming to life on our
planet. At 7 :07 p .m . on the winter solstice of 1987, my daughter,
Nina, was born and the girl I had been transformed into a mother.

THE DARK GATE

Birth is the prototype for all transformational processes. It is a

universal archetype that transcends time, culture, gender and geog
raphy. At the core of the deep unconscious, every human being holds
a buried body memory ofthis cataclysmic event when the dark gates
opened and we were pulled by an irresistible tide from the dreaming
darkness of the womb into the world. Birth is the time when living
beings come closest to the dark gate , the turning point of being and
non -being. It is the moment when the unity of Tao divides into the
ten thousand things, when the Mysterious Feminine, the yin hidden
creator, does her work ofmanifesting the divine.
Not only birth but all transformational processes begin and end
in the underworld with themythical dark mother who is the origin
and ground of being. Transformation happens in places hidden from
the light, deep in the belly, under the sea or in labyrinthine caves far
below the surface of the earth . Seeds, embryos, tadpoles . . . “ the
seeds of things have mysterious workings,” wrote the Chinese sage
Chuang Tzu; “ all things come out of the mysterious workings and
go back into them again .” It is only in matter, in the body, in the
soil or beneath dark waters, where things die and come to life, that

CHAOS: TRANSFORMATION AT THE TURNING POINT 301

 themystery of transformation can occur. Transformation happens in
a realm outside our everyday awareness. Its outcome can never be
certain , and it occurs independent of our will.
According to traditional Taoist wisdom , the flickering ofnew life
and possibility can only come from the darkness down below , from
the place of unknowable mystery where life and death swirl in the
womb of the Mysterious Feminine. “ Endlessly creating / Endlessly
pulsating, ” Lao Tzu writes of this mystery, “ Although She becomes
the whole universe / Her immaculate purity is never lost.”3

THE HUNTUN : CHAOS

Authentic transformations always entail an encounter with Tao

in the form of the “ endlessly creating, endlessly pulsating”
Mysterious Feminine. Like birth and death , these encounters are cat
aclysmic shocks that result in the dissolution of old, outmoded struc
tures orways ofbeing in order to make way for somenew possibil
ity. When they occur, transformations of this magnitude obliterate
the boundaries of the individual ego, turn our lives upside down and
flood us with overwhelming emotion. Whether they take an outer
form , such as the rupture of a relationship , the death of someone
close to us or a natural disaster, or an inner form , such as an illness
or the reorganization of a psychic structure, authentic transforma
tions smash to smithereens the foundation of our lives.
The time after an old form dissolves and before a new structure
constellates is described in Hexagram # 3 of the I Ching, entitled
“ Difficulty at the Beginning.” In Richard Wilhelm 's translation of
the commentary, we read that “ the situation points to teeming
chaotic profusion; thunder and rain fill the air. . . . [These] times of
growth are beset with difficulties. They resemble a first birth . But
these difficulties arise from the very profusion of all that is strug
gling to attain form . Everything is in motion .”

302 FIVE SPIRITS

 Floods, tidal waves, tornadoes, earthquakes and thunder
storms are metaphors used to capture the numinous power of
transformational processes. The force that drives these meteoro
logical events is most often referred to as a whirlwind, a “ violent,
mad wind that rises up like a ram 's horn ,' a bird -wind , the great
phoenix . . . at once the means of flight and the one who flies, both
the divine chariot and the spirit who rides in it.” This wind

-
regard for cultural values or individual human preferences. This
cosmic force is primeval, transpersonal and morally ambiguous.
Taoists referred to it as the huntun , the whirling wind of chaos, a

West, the dark goddess, passes by.

The huntun marks the beginning and end of organic and psy
chic processes. It is present at conception and birth , when the hun
and po souls join to initiate the flickering of life in the infant. And
it is present at death, when the po decays back into matter with the
zhi and the hun prepares for its flight back to the stars with the
shen . Chaos is also present at transitions and transformations that
occur in the course of life — at weaning, puberty , menopause and
other significant moments of change, such as marriage, divorce, ill
ness and recovery.
While Western philosophy turned away from the disorder and
dissolution of the dark goddess in its quest for a rational under
standing of the cosmos, alchemy treasured chaotic states as the fer
tile ground from which new possibilities could arise. In the words of
Nathan Scwhartz -Salant, a Jungian analyst and authority on
European alchemy, “ In alchemy, created disorder is called our chaos
and is embraced for its power to change or dissolve rigid structures
into more spiritual and related forms." ? Although there is no way to
control or contain this powerful, high - grade energy, a proper atti
tude toward our chaos is a prerequisite for neidan , the inner work
of alchemicaltransformation .

CHAOS: TRANSFORMATION AT THE TURNING POINT 303

CHAOS VERSUS CHAOS
Modern scientists and mathematicians use the word “ chaotic ”
to describe apparently irregular, unpredictable systemssuch as cloud
turbulence or the erratic shifts of decline and growth in biological
populations. Chaos theory emerged as a dominant trend in science
ers re
in the early 1970s when high-powered computers revealed regularly
repeating cycles in the apparently random disorder of certain natu
ral phenomenon . Chaos theory opened the way for science to iden
tify repeating, predictable patterns in what had previously seemed
impossible to predict. It is a rational method of understanding
apparently irrational, erratic fluctuations in nature, of discovering
reliability in something that appears to be ruled by chance.
Chaos theory dovetails with the Taoist concept of the huntun
when it speaks of changing degrees of form and formlessness in the
creation of biological organizations, of islands of order constellating
spontaneously from flux . Chaos theory also dovetails with Taoist
ideas when it acknowledges the creativity inherent in disorder and
refutes the absolute inevitability of entropy and the Second Law of
Thermodynamics — the law that states that the universe and all sys
tems in it are headed down a one-way street from complexity and
potency " to final equilibrium in a featureless heat bath .” How is it,
chaos theory asks, that we find complexity, order and new , interest
ing structures continually being created if the cosmos is on a one
way downhill ride?
While Taoist alchemists searched for a way to transform the

entists now seek to discover how it is that systems return sponta

neously from random disorder to complex organization. However,
scientist Joseph Ford inadvertently sums up the crucial difference
between the modern scientific view of chaos and the creative mys
tery of the Taoist huntun when he says, “God plays dice with the
universe . But they are loaded dice. And the main objective of physics

304 FIVE SPIRITS

now is to find out by what rules were they loaded and how can we
use them for our own ends.” . Here themodern scientific concept of
chaos, born of the rational mind, massive computers and highly
sophisticated technology, parts ways with the Taoist notion of the

own ends.” When Taoist alchemists spoke of chaos, they spoke of a

divinemystery that exists beyond any kind ofinner rhythm ,regular
ity or rule. The huntun precedes any possibility of order or pre
dictability because it is the mother from which order is born . The
huntun is the unknowable One, “ a Unity that admits and permits
the diversity for which it is the crucible, the womb of all possibili
ty .” 10 Webster's defines this kind of chaos as the “ confused, unorgan
ized state of primordial matter before the creation of distinct forms;
the state of things in which chance is supreme.” It is the primordial

and the origin of life, death and transformation . Order, structure

and predictability have nothing to do with this realm , and the
rationalmind is swallowed up in it like a speck of salt dropped into
the ocean .
Creation myths the world over describe a state of undifferentiat
ed unity that existed long before the beginning of history, before the
separation of heaven and earth , before the land rose from beneath
the windswept waters. The ancient Greeks believed that chaos exist
ed from the beginning, together with Nyx , Nothingness or Night.
The gods and goddesses of madness, of destruction and creation , of
inebriation and the dance — the Hindu Kali, the Sumerian
Ereshkigal, the Greek Dionysus — dwell at the edges of this realm .
The Taoist goddess ofthe huntun is XiWangMu, the goddess of the
pelvic basin , the labyrinths, the volcanic steam vents beneath the sea.
From a Taoist perspective, attempting to control the energy of
the huntun or to use its energies to implement individual human val
ues and goals is not only incomprehensible but dangerous, as it leads
inevitably to grandiosity and madness. Honoring chaos, holding it

CHAOS: TRANSFORMATION AT THE TURNING POINT 305

 with awe and maintaining one's faith while surrendering to its
power — these are the attitudes that allow the Taoist sage to ride the
waves of the huntun , to die and be reborn from the dark whirlwind
of Tao. These same attitudes allow the alchemical healer to use the
potent energies of chaos to move through the wildly destabilizing
energies ofthehealing processes, to bring vitality to deadened places
and to transform outmoded, inefficientmindsets, habitualbehaviors
and values into new , more efficient and more potent ways of being .

A Look at the Chinese Character

The Chinese character for the word “ chaos” is huntun .

Huntun

This character can also be used to mean “ innocent as a child , ”

referring to the infant's proximity to the unbroken perfection of ori
gin , the state that exists before the opposites of self and other, good
and bad , have been separated by the conscious mind. The character
is described as a picture of a wave of water almost completely cov
ering a village. It is made up of two parts. The graphic on the left
shui— is a stylized picture of a breaking wave, with flecks of foam
flying from the top . The graphic on the right - tun - depicts a

306 FIVE SPIRITS

sprouting seed shooting up through the earth , two first leaves or
cotyledons forming at the tip of the stem just below the pointwhere
the plant rises up through the surface of the earth from darkness to
light. The character for “ village” — tun — is a graphic depiction of the
" one" of origin unfolding from undifferentiated unity into the
" two, ” the creative polarity that is the prerequisite of life . Tun
means “ a town or village” and refers especially to the uncertain and
difficult stages of early development when the groundmust be bro
ken and organized structures formed .
The character as a whole does not tell us whether the inundat
ing wave is approaching the village or receding from it. In this way
it communicates the ambiguity and uncertainty inherent in the early
stages of any truly new , creative endeavor. The sprouting seed, like
the village, represents the difficult beginning of a new establishment
when risk is supreme and the outcome is still unknown. Uncertainty
is also expressed in the wave's ambiguous creative/destructive
aspect. It is clear that the water has the capacity to destroy the newly
established structure if the wave crashes down on it. However, as
they recede, the floodwaters of the river will leave behind a layer of
nutrient-rich silt that will nourish the new crops in the village fields.
So floodwater, like original chaos, precedes differentiation and com
bines the opposites of destruction and creation.
According to James Legge’s version of the commentary to
Hexagram # 3 , “ Difficulty at the Beginning,” this hexagram is
“ intended to show how a plant struggles with difficulty as it rises
gradually above the surface. This difficulty,marking the first stages
in the growth of the plant, is used to symbolize the struggles that
mark the rise of a state out of a condition of disorder, consequent on
a great revolution ." 11
The sprouting plant represents a cosmos arising from chaos
the transformation of the divine “ one” as it unfolds from primordial
unity into the " two” that is the basis of life on earth . The character
tells us that in order for the divine to manifest in form and matter, it

CHAOS: TRANSFORMATION AT THE TURNING POINT 307

 must rise up fromn the earth rather than descend from the distant
heavens. True transformation , the character reminds us, emerges
not from intellectual understanding, personal desire or will, but
from the depths of our organic nature, from our ability to feel and
to withstand the suffering and the ecstasy of embodiment. It
dependsupon our willingness to not know ,to tolerate chaos and to
trust that something shining with the green of new life will germi
nate in the darkness of our unconscious being. As the commentary
to Hexagram # 3 reminds us, we must hold steady and have faith
that, “ in the chaos of difficulty at the beginning, order is already
implicit.”

ORIGINAL NATURE

“ Show your original face before your parents were born .” This
is a well-known Japanese Zen koan, a paradoxical statement or
question that is essentially unanswerable from the viewpoint of the
rational mind . The koan is the focus of a Zen student's long and
arduous meditation . After turning the question over in themind for
days, weeks and years, the meditator at last surrenders to inner con
fusion. The repeated questions “ Who am I? ” and “Where do I come
from ?” gradually break open the gate that encloses the limited, per
sonal mind, and the small self is inundated by the floodwaters of
Tao — the original undifferentiated chaos ofthe divine.
The solution to the koan comes withoutwarning, like the green
shoot of the crocus sprouting up from the ground in early spring, or
the fertile banks that are revealed after the floodwaters recede. The
face that the Zen practitioner eventually sees appears like a sudden
clapping of hands, after he has completely given up trying.
In a state of total exhaustion , the student's limited individual
identity drowns in a flood of conflicting concepts and ideas. In a
clashing together ofopposites,12 “ I” and “ not I” converge and a new

FIVE SPIRITS
possibility emerges spontaneously from chaos. In Western theology,
this new possibility is known as homoousia — the discovery of the
face of the unfathomable divine in the small mirror of the self. It is
the direct encounter with the vastness of Tao in the small but perfect
reflection of tao within .
The concept of the original face precedes Japanese Zen. The
roots ofthis idea are found in the concept of originalnature, which
is a crucial concept of Chinese Chan Buddhism and Taoist philoso
phyl3 as well as Taoist psychology. Original nature is the state of
archaic wholeness, of undifferentiated unity between self and cos
mos, referred to in the Neijing Suwen as the “ ancient time when
people understood the way of Tao.” 14
Original nature is the ground of being. It exists in me before I
know myself as I. It existed before the world was broken into the
opposites of subject and object, good and bad, dark and light.
According to the Neijing, the people of ancient times lived constant
ly in this state of wholeness. They were “ tranquilly content in noth
ingness and the true vital force accompanied them always. . . . [ T ]o
them it did notmatter whether an
a man held a high or low position in
life . These men can be called pure at heart . . . . [T ]hey are without
fear ofanything; they are in harmony with Tao, the Right Way.” 15
In Chinese, theword for " origin " is yuan . The character is a pic
ture of a spring gushing out from a cliff, the origin of the water.

Yuan

CHAOS: TRANSFORMATION AT THE TURNING POINT 309

 The picture gives us insight into the concept. Just as a spring
gushes spontaneously from the unknown darkness below the earth
or water floods from the river, original nature gushes from the
huntun , the undifferentiated chaos of Tao. Like a spring, original
nature rises upward into the light, brimming with vitality and poten
cy. Unfettered by moral considerations of good and bad, right and
wrong, original nature follows its own course, nourishing plants,
flooding fields, wandering freely back to its beginnings in the sea.16
Parallel to the Chinese character, our word “ origin ” derives from the
Latin root origo, which also means to “ rise up from a source, to
become visible.” 17 Both the Chinese and English words contain the
same implicit reference to an abrupt emergence of being from the
dark mystery of nonbeing.
In Chinesemedicine, original nature is associated with the spark
of yang that is hidden in the yin . It is related to the bit of alchemical
fire that illuminates and warmsthe element of water, and to the zhi,
or will, and the jing, or vital essences that come to us at conception.
Our original nature is related to our pure instinctual nature , to the
deeper and lower parts of the body, the genitals, knees, feet, bones
and sexual secretions. It is related to what we in the West call the
unconscious. In Vedic traditions, it is related to Shakti, the life and
death potency of the great mother. In esoteric alchemical texts, this
aspect of the divine is called the lower spirit.
Like a spring that gushes from the stones or themolten fire that
pours from the black recesses of a volcanic cauldron , originalnature
wells up from the darkness of matter, from the underworld realms
of Xi Wang Mu. The sprouting sunflower seed , the cracking ser
pent's egg, the developinghuman embryo all represent the power of
original nature, the spontaneous differentiation of chaotic potential
into manifest form . From the moment of conception, original nature
springs forward into life. It rushes from the Tao, propelled by its
own powerful will to become and an irresistible impulse to manifest
its own destiny and follow its own tao.

310 FIVE SPIRITS

 Original nature is the unfolding of Tao into form : the original
nature of the acorn is the oak; the original nature of the spark is the
fire; the original nature of the black seed is the golden sunflower.
This drive to manifest the truest and fullest expression of Tao can be
found in every living thing. It is as innate and powerful as the
instincts of survival and procreation , and it is themost potent man
ifestation of qi, the life force. 18
But for human beings, the situation is more complex than for an
acorn or a flower ! In order to live in society, we deny, hide or tame
the pure spontaneity of our original nature. A woman , for exam
ple,may suppress the strong urgings of her ambition, adventurous
ness and creativity in order to fulfill her role as mother and wife. A
child may hide his curiosity and excitement in order to please a par
ent whose own innate excitement has been suppressed. A man may
resolutely maintain an expressionless stone face in order to mask
emotions he fears are unacceptable.
When human beings deny or suppress the spontaneous unfold
ing of their truenature or when conditions do not allow the original
nature to be expressed, the force oflife turnsback on itself and sick
ens. We see the perversion of original nature in the stunted form of
an acorn kept in a small flower pot, the impoverished quality oftrout
grown in a trout farm , or the snarling nastiness or chronic timidity of
a poorly treated young animal. In human beings, we see the patho
logical expression of original nature in the form of uncontrollable
obsessions, addictions, eating disorders, anxiety, neurosis and psy
chosomatic symptomsas well as cancer and environmentalpollution .
It is, in fact, the primary cause of disease in modern culture .
Human beings deny their own nature for many reasons. The
pressures of family or culture or even the fear of our own greatness
may initiate the abandonment of our own authenticity. But as the
ancient Chinese texts clearly tell us, when the spontaneous expres
sion oforiginal nature is resisted or blocked, the alignmentbetween
the small tao in me and the great Tao of the cosmos is lost.

CHAOS: TRANSFORMATION AT THE TURNING POINT 311

 - -- --
Acupuncture's primary purpose is the clearing away of impedi

- - -
ments so that our qi can flow , our original nature unfold , and tao
reconnect with Tao. Yet the process is not simple . It is too late for
human beings to return to a state of unbroken unity with nature and
the instinctual energies of the great mother. We can no longer exist
in a state of identity with the endless, invariable organic cycles of life
and death, birth and decay. A world without distinctions and pref
erences is no longer an option . Attempts by modern humans to live
in utopian communities free ofmoral restraints seem inevitably to
end in ridiculous and sometimes tragic failure. So how is it possible
for human beings to return to Tao ?
Over two thousand years ago, Chinese healers, the authors of
the Neijing Suwen and the earliest Taoist philosophers grappled
with the knowledge that a simple return to original nature was not
enough to heal the suffering of human beings and restore wholeness
to their broken cosmos. Something else was needed in order to heal
the world , something that could stand apart from the primordial
vitality of the instincts, that could act as a guiding principle as our
original nature unfolded into life . The Taoist solution to this prob
lem was alchemy, specifically the shattering and reintegration of the
self and the upgrading of the instinctual will into the healing light of
wisdom .
Taoists referred to the special individuals who had endured the
arduous experience of shattering and reintegration as sages or mas
ters. But anyone who has endured illness, loss, pain and humilia
tion — in short, anyone who has endured the disappointments, chal
lenges and suffering of life — has experienced the shattering of the
original golden wholeness ofinfancy. A person who has endured this
shattering without succumbing to bitterness , hopelessness and
despair, who has transformed pain and suffering into compassion
and an abiding, spontaneous joy and gratitude for the experiences of
life, has been involved in an inner alchemicalmystery.

312 FIVE SPIRITS

 In the words of Taoist alchemist Liu I-ming, “ If people can be
flexible and yielding, humble, with self-control, entirely free of agi
tation . . . not angered by criticism , ignoring insult, docilely accept
ing all hardships, illnesses, and natural disasters , utterly without
anxiety or resentment when faced with danger or adversity, then
people can be companions of earth ” 20 — that is, truly at one with the
receptive.
Such a person has given up the implacable and insatiable want
ing of the ego and surrendered the limited will to the infinitely
more potent and unknowable will of Tao. Such a person has expe
rienced the breaking down ofwholeness and the descent into chaos
and has not only survived but been reorganized by the energies of
the dark goddess . The gift of the underworld is not a life free of
suffering and challenge but a profound shift in attitude and values.
Entropy, disintegration and breakdown have resulted in an
increase , not of outer gold but of inner illumination . The outcome
of this kind of transformation is an inner freedom and joy that is
not dependent on the outer vicissitudes of life but rather rises from
our own original nature as water gushes up from a spring.
Through this return to origin , to the chaos of the underworld , we
rediscover our own true nature. The secret to this reversal is found
at the lowest place, at the very bottom of the alchemical cauldron ,
at the dark gate, the point of no return that is actually the door
way to new possibilities.

THE WEIJI : TRANSFORMATION AT THE CRUX POINT

At the heart of the transformational process is a point ofbreak

down, dissolution and uncertainty when we do not know if the light
will be reborn from the darkness. The ancient Chinese spoke of this
time as the weiji, the crux or crisis point.

CHAOS: TRANSFORMATION AT THE TURNING POINT 313

 The character for weiji has two parts. On the left is a picture of
a man standing at the edge of a cliff, which represents danger or cri
a m

sis, and on the right is a picture of many trees, which represent the
many opportunities inherent in the wood , the unlimited possibilities
of choice. When combined, the two parts express the idea of a dan
gerous crisis that is also a time of potential opportunity.

Weiji

The weiji is the time when we truly do not know if the healing
process will succeed, if the birth process will complete, if the new
possibility will come to life or turn back to the dark death womb of
the goddess . It is the time of the impasse or seemingly impossible
dilemma. It is the time that Taoist alchemists referred to as the Far
Journey, the timewhen we leave behind the world we know and risk
a descent into completely unfamiliar territory . It is a timeverymuch
like our own time, when we do not know if the planet as weknow
it will survive. Because they understood that the weiji was an
inevitable and even necessary part of the transformational process,
ancient Taoist alchemists developed a way to move through the
impasse. They discovered that the weiji was the turning point, the
time of the alchemical reversal when the yin becomes yang, yang

314 FIVE SPIRITS

becomes yin and crisis becomes opportunity. In the words of Taoist
scholar Isabelle Robinet,

The first task of the alchemist consists in finding the “ true Lead "
and the true Mercury,” which are the Yin and the Yang, and con
versely, the kernel inside the fruit. . . . [T ]he alchemical task is car
ried out not on the obvious Yin and Yang, the upper Yang in Heaven
and the lower Yin on Earth , but on the rising Yang that is below ,
grounded in Earth , and the descending Yin, thatis above, coiled in
the Yang. This is one of the features ofthe principle of “ inversion,”
of the “ inverted world,” that controls alchemical practice. Unlike
the usual observations among mortals,where the Yang rises to form
Heaven and the Yin descends to form Earth , here the Yang is below
and rises, and the Yin is above and descends.21

In The Secret of the Golden Flower, Lu Tung Ping, the ancient

author of the text and founder of The Completely Real School of
Taoism , receives the following magic spell for this journey through
the mosttreacherous part ofthe transformational process . This spell
or poetic incantation reveals the central importance of paradox and
reversal at the time of transformation .

Jadelike purity has left a secret of freedom

In the lower world :
Congeal the spirit in the lair of energy,
And you'll suddenly see
White snow flying in midsummer,
The sun blazing in the water atmidnight,
Going along harmoniously,
You roam in the heavens
Then return to absorb
The virtues of the receptive. . . .
The homeland of nothing whatsoever is the true abode.22

CHAOS: TRANSFORMATION AT THE TURNING POINT 315

 Thomas Cleary, a translator and authority on Taoist alchemy,
believes that “ [w ]hite snow symbolizes the primordial unity [the
NO

huntun ) . . . that this white snow flies in ‘midsummer'means that it

is manifested in the 'fire of consciousness '.” Further, he says that
“ The ‘sun blazing’ symbolizes positive energy, ‘water ' stands for real
knowledge hidden within , and ‘midnight' represents profound still
ness. Therefore the sun blazing at midnight' means the emergence
of the positive energy of real knowledge (wisdom ) from the depths
of quietude." 23
The crux point is the time of reversal when we must surrender
our most cherished ideas about our selves and the world . It is the
timewhen the yin leads and the yang follows; when action must
becomethe agent of stillness and stillness must becomethe agentof
activity ; and when pain , suffering, limitation and uncertainty may in
fact be the agents of growth and creativity. At such times of crisis,
of illness, loss and betrayal, often we hear people say, “ I feel as if my
world just turned upside down .” From the perspective of alchemy,
this may be good news in disguise because the upside-down world ,
the world where the light rises up from below , is the world where
transformation happens.

Holding Back : Wuwei Reconsidered

At the time of the weiji, the alchemist follows a counterintuitive
path . He uses the traditionally active and unlimited light of the
shen — the light of consciousness — to limit and still the incessant
activity of the instinctual will. He makes a conscious decision to
move from activity to inactivity, to turn his back to the light and
walk toward the darkness.
Hexagram #64 of the I Ching refers to this time of crisis as
“ Before Completion .” In the commentary we read, “ In times of dis
order there is a temptation to advance oneself as rapidly as possible
in order to accomplish something tangible. But this enthusiasm leads
only to failure and humiliation if the time for achievement has not

316 FIVE SPIRITS

yet arrived . In such a time it is wise to spare ourselves the opprobri
um of failure by holding back."24
At the crux of the transformation process, a person must reverse
the natural yang impulse to do something. At this time, all instinc
tual responses — to attack or flee , to run , fix , figure things out or
take decisive action — are useless. Wemust willingly allow ourselves
to enter the dark waters of chaos with nothing but the light of faith
to guide us. At the time of the weiji, the only hope is to surrender to
the yin and to allow the powerful tides of change to carry us to the
next stage of our lives. By doing nothing, by waiting and by faith ,
the energies of individual will and the limited self are submitted to
the transforming energies of chaos.
We see this situation in clinical practice when a patient reaches a
crisis point in his or her healing process. Thismay occurdue to exter
nal circumstances such as a job change or a severed relationship , or it
may come from internal shifts such a giving up of cherished ideals or
the revelation of the underlying causes of a chronic symptom . These
moments often have a sense oftremendous urgency when both patient
and practitioner feel compelled to do something, to take charge, to
make the situation better. But if the practitioner is able to resist the
urge to act and is willing to suffer the anxiety induced by chaotic
states without rushing into words or action, an empty space is creat
ed in the field . Through this empty space, something other, something
beyond the limited ego,may be able to enter the healing process.
We discover Tao in our own lives when we are willing to allow
change to occur without interfering, by actively and intentionally sur
rendering the control of the conscious ego. While this attitude of active
surrender goes against the grain of Western consciousness, my own
personal and clinical experience has been that this is often the only
viable way to move through the chaos of important life transitions.
The patients in my practice who have resolved insoluble con
flicts and healed chronic psychosomatic and emotional symptoms
have had to discover a new attitude toward chaos. Solutions to

CHAOS: TRANSFORMATION AT THE TURNING POINT 317

insoluble dilemmas — such as whether or not to leave an unsatisfac
tory but long-standing marriage or how to live with terminal ill
ness — cannot be arrived at solely through conversation, intellectual
struggle or rational analysis. Rather, solutions to these problems
come after we have tolerated the discomfort of breakdown, after we
have surrendered the limited activity of the ego and the will and
allowed the structures of our lives to fragment and dissolve.
An acupuncture needle placed in an appropriate point will some
times facilitate this process. A needle in the hands of a centered prac
titioner with a clear intention can function as an organizing princi
ple that catalyzes the constellation of a new order. After such a treat
ment, a new possibility may appear as a dream image or while a per
son is in nature,walking in the countryside or watching waves crash
on rocks besides the sea . The solution arises effortlessly from the
chaos and once recognized it seems obvious, as if it had been there
all along. In the words of a patient whose life had been shattered by
a life-threatening illness, " I realized thatmyworst fear had already
happened. I could relax. I was finally free.”

REVERSING THE LIGHT

Taoist alchemists referred to the process of turning the outer-directed light

of consciousness inward and using it to consciously still the incessantmove
ment of the instinctual will as "reversing the light." The following is an
adaptation of a traditional Taoist meditation that can be safely used to
experience this alchemical reversal in an embodied way. The only require
mentis a compassionate attitude toward the self and patience in regard to
the will, which like a rambunctious puppy constantly wants to follow its
own curiosities, desires and ever-moving nature .
Find a quiet place to sit or lie down comfortably . Scan your body with

318 FIVE SPIRITS

your mind's eye and invite anytense areas to relax. Breathe normally and
allow your awareness to rest on the breath .
Now reverse " the handle ofthe stars" by turning the two eyes inward .
Turn away from the outer world by closing your eyes. Drop the lightof the
eyes, the fiery spark of awareness thatis the shen , downward to the zhi,
the vital movements and energies of the lower cauldron , the part of the
abdomen just below the umbilicus.
"Lower the eyelids and gaze inward atthe chamber ofwater," writes
Master Lu Tung Ping. Bring the fire of consciousness down to the point of
origin at the umbilicus. When you have found this dark , empty place in
your center, simply breathe. As thoughts appear, do not get attached to
them but let them come and go like flickering shadows on a pond. You
may experience resistance, anxiety or even physical distress such as pal
pitations. Do nothing. Simply breathe.
As your resistance and anxiety increase , keep breathing. Each day,
increase the amount of time you practice by one or two minutes. Remind
yourself as you practice , that you are facing the greatest fear of all: the
fear of the self. As the churning of resistance increases, you will know that
you are approaching the " turning point," the moment when you will pass
through the dark gate and discover the light from down below , the light
from within , the light of the inner self.
As you continue to practice , I do not know what you willdiscover, but
at a certain point your conscious mind will let go . Itmay happen in a
moment or it may take days or weeks. Each time you do this meditation ,
you will be increasing the potency of your zhispirit. You will be aligning
your will with your shen and learning to hold a point of stillness in the
storm of your own emotions and desires. Eventually, from the place of
darkness that is both inside and outside of you, a light or warmth will
emerge and a deep sense of relaxation will flow through your body.
Now you can begin to get to know this light. With your inner imagina
tion , walk around it. What color is it? What is its texture? As you become
familiar with the energies of the lower cauldron, you can use them for your
own healing. It is especially good to circulate this light or warmth around

CHAOS: TRANSFORMATION AT THE TURNING POINT 319

 the area of your kidneys, the lower part of your back . You may find that
if you breathe down into the lower cauldron, imagining that you have an
extra pair of lungs all the way down in your genitals, the light get brighter
and even moves up towards the area of your heart. Now listen carefully ,
for at this moment you may hear a message or voice that comes from deep
within you. This message is the gift of yourmeditation journey.
Allow the light or warmth to sink back down to the pelvis.
Acknowledge your body for supporting your practice . Slowly open you
eyes and take in the world around you. When you have completed your
meditation,make a note of any images or messages you have received.
Join the zhi with the shen by consciously articulating and recording the
messages of the body.25

WISDOM

The journey ofalchemical healing follows the path of Tao. Like

Tao, the journey goes here and there, this way and that. We can
never know its outcome as it wanders back and forth between
between zhi and shen, body and mind, instinct and spirit. The jour
ney “ goes everywhere, left and right. . . . It resolves all paradoxes
and unties all knots and yet, it does not boast. It accomplishes its
work , yet makes no claim .” 26
The early Taoists and Chinese healers regarded the new possibil
ity that was created through the healing journey as a real, vital sub
stance, a mediating psychic substance that formed a bridge between
the instinctual will and conscious awareness. This mediating sub
stance combined both human and divine qualities. It tempered the
raw potency of the will and brought compassion to the pure,
uncompromising light of the shen .
The Taoists called this special psychic substance wisdom and used
obscure, esoteric symbols such as the phoenix , the pearl or the blossom

320 FIVE SPIRITS

 TAO

Wind Soul of Breath

(Wood)

Soul Pole of Day &

Night
Fire
Stone Soul of Body (Metal)
movement ofhun shen - spirit
between eyes during day Soul Pole of Life & Death
Earth
yi— intent movement of po soul
between lungs during life
Water and colon at death
zhi- will,wisdom )

FIGURE 12: MEDITATION MOUNTAIN

The Three Cauldrons of the Spirits
and the Two Transmuting Souls

ing of the secret golden flower to refer to it. They considered wisdom
an invisible light, a liquid fire that was cultivated through an alchemi
cal process that transformed chaos, pain and suffering into inner illu
mination . Its appearance marked the resolution of the paradox of
spirit and matter, of consciousness and instinctual will, and heralded
a new wholeness, the rebirth of the self as Self or Tao and the trans
formation of ordinary life into an embodied reflection of the divine.
The ceaselessly active striving of the instinctual will is the alchem

CHAOS: TRANSFORMATION AT THE TURNING POINT 321

 icalmystery of the yang within the yin . It is yin fire as it rises from the
watery darkness of matter and the alchemical cauldron of the pelvis.
Wuwei represents a compensatory mystery, the yin within the
yang. It is the quiet, receptive stillness at the center of the fire. It is
yang water, the rain that falls from the spirit and shimmers in the
alchemical cauldron of the heart. At the point of greatest yin , yang
rises from below . Atthe point of greatest darkness, light appears .
At times of dissolution and death , new life rises like a phoenix
from the ashes of fire. This mystery can be seen in the taiji, where

point of change, at every turning of the tide, there is a swirling

reversal when opposites mix and meld, and for a time the world
dissolves into chaos as we return to the awesome, unknowable
unity of our origin .
In our lives, this is themoment when after a long gestation the
quickening of birth begins, or when after a long impasse the way
forward is revealed. In the healing process, it is the timean old way
of being dies and a new possibility comes to life.

-
- -
- - -
CASE STUDY: Holding STEADY UNTIL

-
THE LIGHT RETURNS

- --
- -
Mark came in for treatment six months after he had injured

-
himself cross -country skiing in the Colorado Rocky Mountains. He
had a sprained right ankle, but although he had not broken any

-
bones, he had had several previous injuries to the leg and foot. Even
though his sprained ankle had healed, he had searing pain in his calf
that extended down his Achilles tendon into the heel.
Mark was forty -five, an avid athlete who relied on jogging, ten
nis, skiing and rock climbing to release the tremendous tension he
accumulated at his job managing a large mutual fund. When he
found himself unable to go back to his usual physical activities after

322 FIVE SPIRITS

the accident, he felt he was going crazy as he vacillated between
depression and pent-up anger. When he came to me, he had already
tried lidocaine trigger point injections and physical therapy. His
orthopedic doctor had told him that thenext step was surgery on the
scar tissue around the tendon , but even his doctor was not sure the
surgery would help . Mark decided to try acupuncture after his doc
tor suggested it and said he would “ giveme a month, ” but if needles
didn 't help he would schedule the surgery. I suggested waiting a bit
longer and we finally settled on ten sessions.
I began stimulating points in the Bladder and Kidney meridian .
I also suggested that he take a low -potency (6X) homeopathic dose
of St. John's Wort to support healing the injured tissue. After three
sessions, there had been no improvement - Mark said that if any
thing the pain was worse and he really didn't see any point in con
tinuing . But I reminded him about our agreement and said that I
thought it might help to look at what was going on in the rest of
his life .
Mark did not want to talk about his life and said all he want
ed was to get back on his feet so he could run again . When I told
him that I believed lingering pain from an injury can be an impor
tant message from the body, he looked at me skeptically . But after
I explained the relationship between the area ofhis pain (along the
Bladder and Kidney meridians of the water element) and the emo
tions of fear and anxiety, adrenal stress and burnout, he became
interested and said he was " desperate enough to try anything."
Thatwas the pointwhen Mark began to express the real desper
ation underlying his compulsive athletic activity. He was sick of
managing other people's money but was financially strapped taking
care of his ex-wife and two children. Hehad been living alone for
two years in a small house he didn't like, seeing his children every
other weekend. Although he was considering moving in with his
current girlfriend, it didn't really feel right. He was sick of living
alone butwasn 't sure about the relationship . Hewas tired of his job

CHAOS: TRANSFORMATION AT THE TURNING POINT 323

but had no idea what else he could do. He worked ten hours a day
yet had no real savings. And now the pain in his leg was depriving
him of his greatest enjoyment, his intense athletic activity . He told
me he was at the end of his rope.
Mark was at an impasse he was hoping to get out of through
orthopedic surgery, but I believed what he needed to do was follow
the wisdom of wuwei and wait until the chaos of his life resolved . I
chose Water points on the Kidney and Bladder meridian not only to
bring qi and blood to the area of the injury but also to bring Mark 's
energy down to the yin aspects of his being and reduce his enervat
ed hyperactivity. I suggested he try.a yoga class as an alternative way
of moving his body.
After six sessions there still was no change, and I noticed I was
beginning to take on some of Mark's desperation, as I felt that I had
failed. When he came in for the seventh session, he said he'd had it.
He was fighting with his girlfriend, he was too busy to see his kids,
the stock market had crashed and his life was crashing with it. He
said if he didn 't do something right away to get rid of the pain in his
foot, he was going to lose it.
I felt tremendous pressure to act and was madly trying to figure
out which point would take away his pain when a voice inside me
reminded me to breathe. Mark 's driving will to achieve and succeed
was takingmeover. I realized what I needed to do was just the oppo
site. I needed to go to what Lao Tzu refers to as the loathed place,
the place of failure .
Instead of taking out a needle, I just sat down and letmyself feel
Mark 's terror, the icy fear offailure that rose up from his kidneys and
drove him to constant activity. I could feel the fear in my own body,
and as I did, the wisdom of water came into the room and settled
down between us. I began to talk to Mark about wuwei, doing by
doing nothing. Iadmitted that I wasn 't sure what to do for him next
and asked him what itmight feel like to wait, to stop and do nothing
exceptmake breathing room for a new possibility to emerge.

324 FIVE SPIRITS

 Slowly , I could see this strange idea sink in . Mark 's body
relaxed a bit and the tension in his body began to subside. He sat
back in his chair. “ It's been a long time since I trusted in anything
outside ofmyself,” he said . “ I feel that if I stop, the whole thing will
just fall apart.” The “ whole thing” was Mark's psyche. And the
truth was that his current psychic structures needed desperately to
crumble . The pain in his leg that was the support of his body was
symptomatic of his inability to support the weight of his current
way of life.
Now I felt I could needle a point without pushing or forcing

own weiji — and the qi was beginning to turn . I knew I could now
use acupuncture to support a process that was already underway. I
OWS
could " get lower” than the river, since I could now see how the
water naturally wanted to flow .
The point I chose to do that day was Bladder 57, cheng shan ,
Support the Mountain . This point functions to relax the tendons
and alleviate pain and brings energy to the calf and heel. On a spir
it level, cheng shan stabilizes the backbone and brings stability to the
yin . It stabilizes the alignment between heaven and earth as it sup
ports the mountain or the inner psychic ridge pole of the spine. This
is a point that can help us to hold a steady center during times of
chaos and change .
Mark 's pain did not go away quickly. It took several months of
acupuncture and herbs aswell as yoga and massage before he said
he " barely felt it any more.” Buthe never needed surgery. When he
was ready to return to jogging, Isuggested he try walking for a while
rather than pushing to run and asked him to really try to listen to
what his body needed . He agreed but assured mehe did it “ just to
humor” me.
Mark didn 't quit his job or move in with his girlfriend. He said
he decided to just wait a while , make time to get to know his kids
again and to get to know himself better.

CHAOS: TRANSFORMATION AT THE TURNING POINT 325

CONCLUSION

This case is an example of how important it is for the practition

er to understand the Taoist idea of wuwei. The forceful use of the
needle to move the qi at a time when nothing should be done can
wreck the possibility of transformation .
There are several important clues that can let us know that a
process has reached a crisis, weiji or crux point. One marker is a
sense of desperation and compulsiveness. Both practitioner and
patient feel that something must be done to make things better. This
need to do has an urgent and desperate quality and is extremely dif
ficult to resist, but it is exactly at this moment that one must relax
and surrender. In this way we create a space for something new to
arise from another level of the psyche. As we make space, frozen
structures melt, old pattern decrystallize or, to paraphrase Lao Tzu ,
the knots untangle of themselves. In the process, potent energies
locked in the rigid structures are liberated to fuel the healing process.

the certainty that nothing will work, or a sense of failure. This is the
time for faith . This is the time to wait until an authentic , non
compulsive action or word arises, not from the yang energies of the
mind or imagination, but from the yin energies of the body.
Sometimes it is necessary to tolerate silence and non -action .
Sometimes it is necessary to speak a difficult truth . At these times,
the needle must be placed with great awareness. The qi should nei
ther be pushed nor drawn forth but should come at the needle of its
own accord. It is in the space of the gestating silence and emptiness
of wuwei that something completely new is born .

326 FIVE SPIRITS

Chapter Twelve

Lead

All flesh that is derived from the earth must be decomposed and
again reduced to the earth which it formerly was; then the earthy salt
produces a new generation by celestialresuscitation. Forwhere there
was not first earth , there can be no resurrection in ourmajesty.
– BASIL VALENTINE'

The lead in the homeland of water has just one flavor.

- Master LU TUNG PING?

THE TREASURE IN THE TRASH

hen China became a republic in 1914, traditional
Chinese medicine, including acupuncture , herbs,
massage and breathing techniques, as well as all
forms of embodied spiritual practice such as tai ch ’i and qi gong,
were officially outlawed . Chinese Marxists regarded traditional
Chinese medicine as a conglomeration of delusional superstitions
and useless folk remedies, a garbage heap of several thousand years
ofmisdirected theories and practices .
Now that acupuncture is reinstated in China and flourishing in

327
the West, we may wonder at the negative attitude of the early
Chinese republic towards its own rich and complex medical sys
tem — yet the Taoist sages and alchemists of the past would probably
have been mischievously delighted by it. According to these adepts
of transformation, the greatest treasures are to be found in the low
est places , and in the ashes and collected garbage of the past we dis
cover the gold of resurrection . In states of putrefaction and lifeless ,
corrupted substances, alchemists recognized the backward glance of
the dark goddess — spirit buried in the tomb of the earth . A medieval
European alchemist expressed this basic principle when he said ,
“ Out of the gross impure One there cometh an exceeding pure and
subtile One."
In their laboratories, alchemists made healing tinctures from
urine, spit, feces, menstrual blood and bile as part of their attempt
to harness the potential vitality — the new life and possibility _ hid
den in decomposing matter. Alchemists the world over secretly treas
ured these substances and regarded them as prerequisite ingredients
CES

for all creative and transformational work . While the alchemist 's
obsession with these taboo substances has often been used to sup
port the view of them as weird, slightly lunatic eccentrics,there was
a rationale behind their passion for decay and putrefaction . In the
inverted world of alchemy, decaying and inert, lifeless matter is close
to the divine. Having been drained of all their animating, negentrop
ic energies, these substances are heading back down to the goddess,
to the primordial state of undifferentiated unity, back to the earth,
to the compost, to the original chaos out of which the world was
formed. There, deep in the belly of the goddess, through themystery
of the lower spirits, corrupted matter is rejuvenated and assimilated
back into the life cycle. So in European alchemy, base , apparently
worthless substances were spoken of as the prima materia or pri
mary material because they were the building blocks or raw materi
al of new organic forms.
The alchemist's reversal of attitude toward disintegration , waste

328 FIVE SPIRITS

and corruption was based on the idea that the powerful, downgrad
ing forces of entropy are crucial to the reorganization and renewal
of organic systems as well as to the transformation of the human
soul. Negentropic growth and expansion was seen as only one half
of a two -sided equation. Without the complementary effects of
entropic inertia , decomposition and contraction , processes of
growth eventually deplete their own potency. In the words of an
ancient Gnostic philosopher, “ The worlds of darkness and the
worlds of light complement one another . . . moreover, each deriv
eth strength from the other.” 4 Just as a seed needs its time of dor
mancy in the dark underground before shooting upward in the
spring, the human soul must bear the dark in order to fully open to
the light. From this perspective, our times of confusion, disintegra
tion, depression, illness, aging and despair are as valuable, if not
more valuable, than our times of clarity, integration , joy, health and
hope.
In his writing on the energetic processes of the psyche, Nathan
Schwartz -Salant expresses this same idea from a psychological per
spective:

. . . without the “ dark” entropic movement, negentropic processes

do not have stability : the upgrading process reaches quick heights,
say in abstraction, but then falls just as quickly . . . [we see) the cou
pling of entropic and negentropic processes, say, in the emergence of
the negentropic functions out of an experience of depression or dis
sociation. That is, thenegentropic potentialis often released through
an entropic process.

Like a skillful swimmer in an undertow who allows himself to

be carried out to sea and then brought safely back to another part
of the shore by the incoming tide, alchemists counseled going with
the powerful forces of decay and decomposition rather than strug
gling against them , trusting that these disorganizing energies will

LEAD 329
 ultimately bring us back to ourselves in some completely new way.
Alchemists believed it was possible for a system to gain , rather than
lose, potency and value as energetic processes occurred over time if
as e ces

one consciously surrendered to the energies of entropy and allowed

reorganization to constellate spontaneously from chaos.

THE RESISTANCE TO CHAOS AND THE STALLING OF

TRANSFORMATIONAL PROCESSES
According to the sages of Taoism , it is in the garbage heaps of
our own pain and shadowy rejected parts that we will discover our
greatest virtues and gifts. It is in the formless chaos ofmud, sexual
fluids and exploding nebula that new life forms constellate . The low
and marshy places are the most fertile. Lao Tzu, for example, advis
es us to be “ like water and go to the places loathed by men ,” to
“welcome disgrace as a pleasant surprise” and “ prize calamities as
your own body.” He tells us to avoid publicity, pride and fame, to
remain humble and stay close to the ground. The Taoist sage
Chuang Tzu tells a story of a great strong oak tree felled by a woods
WO

man ’s ax while a useless gnarled pine that grew nearby lived on to

venerable old age.
But as cultures became increasingly dualistic and masculine in
orientation , a strong preference for the yang, expansive, upward
oriented energies of the mind and spirit replaced the appreciation of
the yin , contractive, gestating, descending energies of the body and
matter. In the Western philosophical and religious traditions, the
realm of themind and the upper spirits becamethe focus of intellec
tual and religious investigation while the realm of the body andmat
ter — that which is dark and gnarled , wet and fertile, hidden and
low — wasrejected. The yin ,embodied, instinctualaspect of ourlives
was split off, relegated to the shadows of the unconscious and
dreams. With this shift in orientation , the recognition of the yin ,

330 FIVE SPIRITS

embodied aspect of the divine was lost almost completely. And as
the world split between above and below , the Way of Tao — that
rambling path that leads us back to original wholeness, to our
embodied connection to the divine - disappeared from view .
Another important factor in the ever -increasing resistance to
entropy and the yin has been the development of human self
awareness and the subsequent emergence of a sense of discreet indi
vidual identity. Taoists related this kind of awareness to the shen
spirit - bright, yang, illuminating, and immaterial— that tiny speck
of the golden sparks of sunlight and starlight that rain down on us
from the sky. This spirit endows us with the capacity to experience
ourselves as unique individuals whose identity endures over time.
In psychologicalterms, the capacity for conscious self-awareness
and the formation of a unique self-structure are a crucial part of the
development ofhuman consciousness. It is in the nature of this self

to preserve its organization . The yin , entropic, fusing energies of the

underworld and the dark goddess threaten the very existence of a
unique self. Yet when divorced from the revitalizing transformation
al energies of the Mysterious Feminine, the underworld of the " end
lessly creating endlessly pulsating . . . hidden creator,” the individ
ual self becomes an isolated ego , a rigidified, lifeless structure with
out the capacity to change and grow . This is the great dilemma of
modern Western consciousness: How can we preserve our hard -won
individualidentity while stillmaintaining a connection to our origin
in the primordial sea of the deep unconscious, to the fertile waters
of chaos, to the yin wisdom of the earth and of the body?
The hyper-organized, rigid self that refuses to surrender to dis
solution is the greatest stumbling block to healing and transforma
tion . Just as women may seek to stay in control and block out the
powerfulwaves that are a natural part of the last,most intense tran
sition phase of childbirth , patients and practitioners often seek to
hang on to familiar structures and avoid the uncertainty, chaos and

LEAD 331
 awe that are a crucial part of truly transformational healing. As a
culture, we seek to “ numb out.” We avoid going “ too deep.” We
have forgotten the value of the yin , the rich fertility of darkness, the
nurturing gestational energy of silence, the power of surrender and
the vast creative potential of chaos and uncertainty. Yet when we
learn how to work with it, the resistance of consciousness to its own
dissolution can become the primamateria from which a completely
new possibility can form .

Lead
Alchemists recognized parallels to their own inner experience in the
nature and behavior of metals. When they spoke of a particular
metal, they were using it not as a metaphor but rather as a direct
expression of psychic experience. For the alchemist, a metal does not
personify a certain kind of psychological state ; it is that state in an
extroverted form .
Because of its lifeless , opaque and unresponsive nature, the sub
stance most commonly associated with the rigid, resistant, stagnant
or hyper-organized states that often precede the descent into chaos
and transformation was lead. Inertia , depression, introversion ,
entrenched resentment and melancholy were psychologically equiv
alent to this heavy metal. The alchemist's real affinity to this metal
camenot from the recognition of its obvious dark, inert nature but
from the belief that a great treasure, a gleaming nugget of gold , was
hidden at its core. Lead, in fact, was often viewed as the true prima
materia and an expression of original chaos, since it was thought to
contain both the darkness and the light. In European alchemy, lead
was said to “ contain the radiant white dove." It was hatched in the
womb of the earth but nourished by the light of the stars.

“ Within the Mystery there is another Mystery,” says the sage

Lao Tzu, º and we see this wisdom graphically portrayed in the
Chinese character for " lead,” gian , which is made up of two ele

332 FIVE SPIRITS

 ments . The graphic on the right, yan, denotes a gully or drainage
marsh ,which reminds us of the low , yin , dark nature of lead. But it
is combined with the radical on the left, jin, which is a picture of a
nugget of gold hidden beneath the cover ofthe earth . So lead , which
is opaque and without apparent value, contains within itself that
which is shining and precious.

Qian

Lead represents matter, weight, entropy and darkness. But, even

more importantly, lead represents the power of resistance — the
potential golden light hidden deep in opaque silence and inertia.

THE LEFTOVER CHAOS

An alchemical attitude that values dissolution and chaos is

found in the Chinese creation myth of Pan Gu that was introduced
in Chapter Two. In themyth , as themuscles, bones and blood of the
giant's body dissolved and disintegrated, Pan Gu's corrupted flesh
became the prima materia out of which the entire cosmos was
formed .
Returning to the myth , we find that after the creation of the

LEAD 333
world from Pan Gu's body, there was a new problem . As the cosmos
W as a ne Cosmos

formed from the disintegrating parts of the giant's body, a bit of

--
extra disorder was left out of the new wholeness. In the myth , this
leftover disorder, the dregs of the creative process, is represented by

- -
-
the insects and lice that crawl on the giant's body.

-
In the story of the Zen cook or tenzo, who turns everything in

--
thekitchen into ingredients for his soup, the tiny roach that falls into

-
the pot represents the extra disorder. No matter how mindfully the

-
tenzo combines the ingredients and stirs the pot, there is still a bit of

- - - -
mess, a bit of imperfection in the mix . This messy bit of imperfec
tion is a defining characteristic of our humanity. While the tenzo's

-
roach may not be part of the original recipe, it becomes part of the
final meal. It is this extra bit of disorder that thehead monk or sen
sei deliberately places in his bowl.
In practice, the dregs are the irritating symptomswe want to get
rid of, our obsessions, worries, allergies, resentments, secret habits,
addictions, warts , lumps, muscular holding patterns and chronic
aches and pains. They are the crises and catastrophes we hadn't
planned for, the life-threatening illnesses, financial setbacks, emo
tional betrayals and failures. They are the bits of stuff left over after
we complete the creation of our egos and our orderly, socially
acceptable identities. These irritating, seemingly meaningless symp
tomsare the visible signs of the hyper-rigidity of our ego structures,
ofour resistance to the ongoing, ever-changing processes of organic
life and the disorganizing yet vitalizing effects of our emotions and
instincts . They are ever -present signs that remind us of our limited
state as physically embodied beings. The dregs are the bugs in the
psychic system , everything that doesn 't fit into the neat package of
who we think we are.
But if we alchemically reverse our attitude toward these irritat
ing symptoms, we discover that hidden in their seemingly meaning
less disorder is a great treasure. Through their incessant gnawing at
the edges of our ego structures, the bugs pull us back into the trans

334 FIVE SPIRITS

 formational vessel of the body. They return us to matter, to mater, to
the yin , to our origin and our beginnings in the fertile, dissolving
waters of chaos.
The leftover chaos is a remnant of the original chaos, a bit of the
original prima materia out of which the universe was formed .
Through the magical reversal of alchemy, this leftover chaos is no
longer viewed as a problem but rather as our most valuable treas
ures. It is our Philosopher's Stone, the speck of sacred substance that
will allow us to transform the lead of our physicaland psychic resist
ances into the gold of illuminated awareness .
The myth of Pan Gu tells us that the return to Tao or constella
tion of new wholeness is not complete until this leftover chaos is
somehow integrated into the system . The bugs are the glue that

- --
cements the new integrity. They are our legacy from the Tao and the
secret of alchemical transformation .

-
- - - --
INTEGRATING THE BUGS: ORGANIC CHANGE VERSUS

-
ALCHEMICAL TRANSFORMATION

Organic Change
In Chinese medicine, the Law of the Five Elements represents the
cycles of the natural world and oforganic change. Organic change
is repetitive. Its overall patterns follow circuits that are predictable.
Water nourishes wood . Wood nourishes fire. Fire nourishes earth .
Earth nourishes metal. And between metal and water, deep in the
underworld , dead matter is devoured, decomposed and revitalized
by the dark goddess, then sent back into the wheel of life. And so ,
through the infinite potency of the “Mysterious Femininewho never
dies,” the life cycle goes changelessly round and round.
This kind of change is an expression of the effortlessmovement
of natural forces on the plane of the earth. It precedes the possibili
ty of individual will, personal ego or resistance . Its perfect order

LEAD 335
relates to the time alluded to by Ch ’i Po in the Neijing Suwen , when
“man lived among birds, beasts and reptiles. . . . [Within him were
were
no family ties which bound him with love; on the outside there were
no officials who could guide out and correct his physical appear
ance.” 11 The Law of the Five Elements represents a perfectly bal
anced cosmos, a closed energetic system where both the quantity
and quality of matter is conserved , where every bit of qimoves
seemlessly through the five phases of transformation and nothing
extra is lost or left over.
The Five Element cycle begins with a springing forth of natural
potency. The qi moves from its origin in darkness and chaos toward
expansion, differentiation and growth . The seed shoots forth from
the dark earth to produce the flower. The infant struggles to turn
over, to crawl and then to stand upright and walk . In organic
change, the system uses the instinctual life force or jing to move
against the force of entropy toward higher states of order. These ele
mental processes emerge from the darkness of origin and move
toward expansion and light with a potency that gets used up as
growth unfolds. Although there is a negentropic increase in com
plexity, organization and vitality during the initial stage of the
process (represented by the upward thrusting energy on the left side
of the wheel), the process ultimately surrenders to entropy as organ
ic forms disintegrate and die (represented by the descending energy
on the right side of the wheel).
In organic change, time is cyclical. There is no forward move
ment. There is gestation, birth , growth , disintegration , death and
rebirth, but there is no transformation . When the qi runs down at the
end of the life cycle, nothing is kept back from the dark goddess. At
the end of the fall, winter comes ; at the end of life comes death; after
blossoming and harvest comes decay. When the negentropic energies
of theyang are used up, all beings return to the womb of the goddess
for recycling. This is the cyclic pattern of unconscious life, of the sea
sons, of organic systems directed by the forces of nature.

336 FIVE SPIRITS

 FIGURE 13: CYCLE OF ORGANIC CHANGE

FLOWER

EGENTROPIC PHASE
GROWTH AND
1 SPROUT FRUIT ENTROPIC PHASE
RETURN TO CHAOS
DIFFERENTIATION

SEED
DISSOLUTION AS
SEED DROPS BACK TO
THE UNDERWORLD

MOST JING LEAST JING

" UNDERWORLD " ZONE
OF REGENERATION

While organic change is self-sustaining and continually regener

ates its own power, it cannot produce anything truly new .Atthe bot
tom of the circle, the dark goddess takes everything into her womb,
and nothing is left as natural entropy eventually pulls the entire sys
tem back into disintegration, chaos and the regeneration of repeat
ing forms.

LEAD 337
 As long as human
man beings remained fused with nature
P
nature and
unaware of their individual identity, they lived in perfect harmony
with this endlessly repeating cycle. But as the self became aware and
attached to its own individuality, it began to resist its dissolution at
the end of the cycle. Formodern ego consciousness, there is nothing
more terrifying than the descent back down — the return to the womb
of the dark goddess.When we cometo the last phase of the life cycle,
when we cometo the element ofmetal,we draw back from the abyss.
We resist disintegration. We attempt to control the Mysterious
Feminine and her rhythmic cycles of life and death. In this way, we
disrupt natural law and we lose our connection to the Tao.

Alchemical Transformation
Ordinary change and development, propelled forward by the natural
impulse of the jing, leaps propulsively toward an order and growth
that inevitably deteriorates as the jing runs down. Organic change
as described by the Law of the Five Elements — first moves upward
from disorder to order, then descends to a complete disintegration.
The Taoist alchemists understood that human consciousness had
irrevocably disrupted the balance of the Five Elements and frag
mented the perfect wholeness of the cosmos. They accepted this fall
or fragmentation and realized that, for human beings, the original
wholeness of the cosmos could not be restored . But they maintained
faith in the infallible wisdom of Tao. They believed that human
beings were born with a special bit of divine light, of shen or con
scious identity, which gave them the divine capacity to create a new
wholeness out of the fragments of the old . Alchemists discovered
that the power of the conscious individual “ I” to follow its own
desires and resist its own disintegration could be used to ignite a new
fire and to initiate the reorganization of a new integrity. The light of
consciousness could be used to internally reverse natural processes
of expansion and decay and liberate the instinctual potency of the
jing for another " unnatural” purpose .

338 FIVE SPIRITS

 FIGURE 14: CYCLE OF ALCHEMICAL REVERSAL

Shen ignites new possibility -consciousdecision to

turn back to the darkness, stillness and entropy

GOIDEN
FLOWER

FRUIT
SPROUT

DISSOLUTION

SEED

Regeneration through burial of light in underworld - the spirit

flower sprouts from down below

In alchemicaltransformation , the adeptmakes a conscious deci

sion to turn back from order to disorder. He surrenders the outer
brightness and illumination of yang spirit and reverses his gaze
toward the inner yin darkness, making a conscious descent into mat

LEAD 339
ter and the body. As part of his neidan or inner work , the inner
alchemist willingly suffers the pain, limitation and uncertainty of
embodiment and uses the potency contained in his own resistance as
fuel for his transformational process.
The inner alchemical process is not driven blindly by the instinc
tual potency of the jing but begins when the order is reversed, when
there is a conscious reversal of the instinctual impulse to do, to expand
and to move. Now the shen or light of conscious awareness is used to
quiet and stabilize the jing and the individual will. Consciousness
turns away from the outer world and looks inward as it follows the
light of the descending spirit back downward into chaos.
Once consciousness drops into the realm of darkness, however,
its light is extinguished . It only functions as an initiatory spark for a
process that must be completely beyond its control. This conscious
descent of the light into the darkness , of the knowing into the
unknown, is the central mystery of alchemy. The turning around of
the power of resistance so that we look directly down into our own
chaos, and disorder allows us to open ourselves to the transforma
tional power ofthe dark goddess and the wisdom ofmatter and the
physical body while maintaining a speck of our own unique integri
ty. This is what Taoists meant by the “ true lead.” In the words of
alchemist Liu I-ming,

Lead is dense and heavy,hard and strong, lasts long without disin
tegrating; what is called true lead is not ordinary material lead, but
is the formless, immaterial true sense of real knowledge in the
human body. This true sense is outwardly dark but inwardly bright,
strong and unbending, able to ward off external afflictions, able to
stop internal aberrations. It is symbolized by lead and so is called
true lead. . . . Because its light illumines myriad existents, it is also
called the golden flower. Because it is the pivot of creation, it is also
called the North Star. Because it conceals light within darkness, it is
also called metalwithin water.12

340 FIVE SPIRITS

 The transformation process itself happens independently of the
yang conscious will or awareness. Human beings can only put them
selves in a place where transformation can happen ; after that, there
is nothingmore to do buthold steady and wait. At this stage , the yin
qualities of faith , devotion and patience aremost important.
Alchemical transformation requires the interception of some
force that can redirect the power of instinctualdrives and reverse the
movement of natural energetic systems. It requires an initiatory
impulse that can spark a new engine powerful enough to reverse the
energies of the goddess. It needs a force that is not only able to face
these potent energies, but also willing to sacrifice itself as it descends
back down to the source, to the soup of creative chaos that swirls
without beginning or end, in the belly of the underworld .
Paradoxically, the cure is in the poison and the only force potent
enough to prepare the way for this reversal is conscious awareness,
exactly the same force that caused human actions to diverge from
natural law and caused the shamanic dilemma in the first place. This
force is the spark of the upper spirit, the shen , the most formless,
active, fiery, yang aspect of the qi.
For the Taoist alchemist, consciousness was the tool that
allowed human beings to redirect the driving force of the instincts .
The purpose of consciousness was to function as a spark that could
ignite the fuel of the alchemical engine of reversal. Once this engine
had been sparked , the alchemist could ride the dragon energies of
the jing back down to the source from which they came. Once the
instinct-driven will no longer pushed the system toward a flourish
ing that inevitably led to disintegration and death , the jing could be
used to power the great work of reversal. In this way, alchemists
learned to use the waters of the goddess to turn back her own tide.
Using consciousness to spark the alchemical engine opens the
way back to the source of life. Once the engine begins to purr, once
theway appears, once the alchemical opus has begun , the goal of the
work is to surrender the will and let go the grip of consciousness.

LEAD 341
 Consciousness, the light of the upper spirit,must be sacrificed to the
dark goddess so that something completely new can come to life
from down below .
This “ something new ” is not consciousness, but it appearswhen
the cycle of the life force reverses and the yang light of heaven
descends downward toward matter. It appears when “ I” turn
inward , when I willingly submit to the limitations ofmy own flesh
and wait until a new illumination comes up from below . This new
illumination is the light of the soul or what Taoist alchemists spoke
of as the light of the Five Spirits . .
The Five Spirits add a new dimension to the endless round ofthe
shamanic circle. Their appearance signals a shift from the horizon
tal limitations of the life cycle. The breath body's movements do not
is of the goddess but go “ up and down ”
between the two poles of spirit and matter. In this way the energies
of the soul initiate the spiraling motion that permits the upgrades of
transformation .
But the appearance of the soul body is not the final stage of the
transformational process. The soul is an intermediary form and is
still susceptible to the pull of entropy and the forces of nature. With
the appearance of the soul or vapor body, Taoists found a new way
to bridge the broken gap between above and below. But they had not
reunited the opposites of yin and yang, earth and heaven . They had
not resolved the paradox of order and disorder or transcended the
endless rounds of life and death . The secret of the One that is also
Two , the unity that can shatter and still remain intact, has not yet
been revealed.

REBIRTH : THE SECRET OF THE GOLDEN FLOWER

The last part of the Taoist alchemical journey is accomplished

through a series of baths or reverse circulations as the soul body

342 FIVE SPIRITS

descends and dissolves in the watery yin darkness ofmatter and then
rises up again to the light. Through these repeated baths, the soulshat
ters and reorganizes again and again until a new , more permanent
body begins to form . This new body is unconstrained by time, space
and the vicissitudes of desire , yet still it lives in the world of form .
Taoists spoke of this mystery as a pure spirit or light that crys
tallizes in the place of power, in matter and the body. This mystery
is a light that comes not from the upper spirit, the sunlight and the
stars, but from a luminosity that rises up from matter itself. It is a
flourishing that comes from compression and death rather than
expansion and life.
The lower light appears only after all other lights have gone dim ,
after the spirit has buried itself in the dark tomb of matter and the
vaporous soulhas dissolved again and again in the waters of chaos.
It appears after the yang spirit that was once bright, active and ini

- -
tiating becomes yin , dark , inert and receptive. It appears only after

-
-
the light of consciousness has willingly sacrificed itself to the dark

-
- -
ness ofmatter. Then the ultimate mystery, the secret of immortality
and freedom , is revealed. And the dark goddess who in the end takes
all, at last gives something back.
While natural birth results in the creation of a new being in liv
ing material form , the alchemist has an unnatural birth that results
in the creation of a being of living light.
When the yang becomes yin and the yin becomes yang, the lower
light becomes the initiating fire as the goddess gives up a bit of her
vital life-giving potency — the virtue of the receptive — to re-ignite the
vitality of the fallen spirit. And through this alchemical union, a new
light rises from down below as an eternal, ever-changing body of
pure spirit is born from the darkness of matter. Taoist alchemists
referred to this crystallized light body as the Golden Flower. This
precious secret flower is a new kind of consciousness that rises up
spontaneously from down below .
Whether or not this flower has ever actually blossomed on the

LEAD 343
 earth is not the question modern Westerners need to ask . Rather, the
important question is, can we imagine it? Can we once again open
our vision to the luminosity and wisdom embedded in the lead of
matter, embedded in our flesh and the physicalworld ? In the words
of the alchemical master, Lu Tung Ping:

The light is neither inside nor outside the self.Mountains, rivers, sun ,
moon,and the whole earth are all this light, so it isnot only in the self.
All the operations ofintelligence, knowledge, and wisdom are also this
light, so it is not outside the self. The light of heaven and earth fill the
universe; the light of one individual also naturally extends through the
heavens and covers the earth . Therefore once you turn the light
around, everything in the world is turned around.13

Jin Hua, The Golden Flower: A Look at the Chinese Character

The character for jin hua or golden flower is comprised of two parts.

E PE
Jin Hua

The radical on the left, jin — gold — is a picture of two nuggets of

gold buried under the canopy of the earth . In Taoist iconography,
the buried gold represents the physical embodiment of sunlight or
spiritual light. The character reminds us that in order to find this

344 FIVE SPIRITS

untarnishable, immortal luminosity,wemust dig downward into the
darkness ofmatter rather than reaching upward toward the stars.
The radical on the right, hua — flower — is formed of the composite
ofthe characters for “plant” and “ change.” The lower part of the rad
ical is a picture of a man turned upsidedown — a man in chaos, a man
being tumbled, converted, reversed . The upper part of the radical is a
picture of a plant. Like the tumbling man, the plant symbolizes trans
formation , the endless changes ofvegetative life as seed turns to sprout
turns to bud turns to flower turns to fruit and then turnsback to seed .
Both gold and flower emerge from the darkness beneath the earth
and thus remind us of the golden flower's symbolic connection to the
Mysterious Feminine, to the underworld and to the treasures hidden
in the darkness. But if we look more deeply at the words jin and hua,
we find that the golden flower unfurls to reveal the secret mystery
hidden in its heart. Ifwe write the two characters one above the other
so that they touch, the lower part of the upper character and the
upper part of the lower character form a third word, the character
guang, which means “ light.” 14 So the secret of the golden flower is
light, the light that is born from the mingling of above and below .
First there is the light of the upper spirit, the fiery spark , the daz
zling yang gold of heaven. And then there is the light of the lower
spirit, the liquid flame, the shimmering yin luminosity of the earth .

-
Joining these two lights into one unity results in a new possibility, a
mysterious flower, an embodied spirit that both changes and
endures. This flower is Lao Tzu, the old sage who is also the danc

-
ing child . This flower is the self, the ungraspable light, both mortal
and divine, that glowsat the empty center of our being.

Guang
LEAD 345
 -- - -
-
CASE STUDY:

- - - -
Case Study : Fire of the Phoenix
Jamie came to treatment two years after she had given birth to
twins. Her main symptomswere fatigue, anxiety and depression. In
addition to being exhausted from lack of sleep and overwhelmed by
the needs of two babies, extreme food allergies made it nearly
impossible for her to adequately nourish herself. But phobias were
Jamie's most serious problem . She was incapacitated by fears of
being alone, of aging, of swallowing pills, and especially of Western
doctors and illness.
Although Jamie had been dealing with these symptomsfor many
years, they had gotten much worse after her children were born . The

-
worsening of her symptomsalong with the increasingly vicious cycle

-
of malaise , malnutrition, inability to nourish herself and resulting

-
-
anxiety about her health convinced her holistic doctor to suggest

- -
that she call me and try working with the tools of traditional

- -
Chinese medicine and Alchemical Acupuncture.

- - -
During the first stage of ourwork together, I diagnosed Jamie's
problem as a case of postpartum depression exacerbated by a frail
constitution . From a traditional Chinese medical perspective, the
Earth element was weak and her problemsrelated to spleen and kid
ney deficiency. I began by needling points to 'clear physical and emo
tional toxicity, then soon moved forward to tonification points on
the spleen and stomach meridians.
Over time, with the help of acupuncture, herbs, flower essences,
dietary changes,many hours resting on the treatment table and tak
ing in my support, Jamie 's state of mind improved and her energy
returned. Gradually she became aware of a deeply felt connection to
her children and began to enjoy the time she spent with them . She
also discovered that eating simple meals and snacks with lots of
fresh vegetables, high-quality protein combined with small servings
of complex carbohydrates made a marked improvement in her

346 FIVE SPIRITS

digestion and energy level. I felt that the maternal feelings and bet
ter eating habits were signs that Jamie was reconnecting to the
instinctual life -affirming energies of her body. From a traditional
acupuncture perspective, I saw that her earth element was healing
and that the energies of her spirits — especially her yi, po and zhi
were growing stronger. As hard as her life still was, both Jamie and
I felt that she wasmaking progress .
But Jamie 's healing process did not proceed in the direction she
or I had hoped for. Soon after Jamie's situation began to improve,
her world once again shattered and she plummeted directly into the
experience she had for years most feared and resisted. While on a
weekend vacation with her children at a friend's home in the coun
try, she discovered a small lump in her breast.
When Jamie told me about the lump, I couldn 't quite believe it.
I felt that surely her plate was full enough with her two young chil
dren, her phobias, exhaustion and depression . I expected her tests
would reveal that the lump was benign . But this was not to be the
case. All Jamie 's worst fears became real when the lump turned out
to be a quickly growing form ofmalignant cancer.
As an acupuncturist, I have been called on several occasions to
supportmy patients through life -threatening illnesses. Although my
scope of practice does not include the treatment of cancer or any
other illness that requires immediate medical intervention, I am
equipped to support my patients as they deal with the emotional as
well as physical side effects of Western medical treatment. One of
the most challenging aspects of this work is helping my patients
deal with the difficult reactions they have to their diagnosis. Like
many ofmypatients, Jamie's first response was to blame herself. “ If
only my state of mind had been better, then my immune system
would have been stronger.” “ I must have brought this on with my
own negative fears.” “ If only I hadn't take the fertility drugs.” “ If
only I had eaten better . . . exercised more . . . taken the homeo
pathic remedies . . . had a better attitude.”

LEAD 347
 There is a part of all human beings that wants desperately to
find a rationalway to explain the overwhelming irrationality of life
threatening illness. We resist being limited by the madness of illness,
by the destabilizing experience of our body's betrayal and the inabil
ity of our mind to control the uncontrollable. As a practitioner, I
watch my own rationalizing tendencies as I attempt to defend myself
from the vastmystery ofmortality and the realization of the infinite
vulnerability of the human body. But the truth is that any rational
explanation of a life-threatening disease like cancer is most often an
attempt to contain our own terror of the unknown and to resist the
overpowering energies of transformation that are part of these kinds
of disease experiences. Generally, I have found that these explana
tions are clinically useless. They do not help people get better, nor
do they reliably predict who will get sick or who will heal.
While some “ New Age” healing modalities do overlay psycho
logical meaning on somatic symptoms (i.e., tight shoulders equal
carrying a burden you need to put down, dry eyes are the result of
held -back tears), traditional Chinese medicine is not particularly
concerned with cause and effect. Rather, the authentic Taoist physi
cian engages in reveries and muses on conditions. The task is notto
define precipitating causes but to discern patterns as they emerge
from context and see how to best support the arising of Tao from
the configuration of current events. In acupuncturist Ted Kaptchuk 's
words,

Oriental diagnostic technique does not turn up a specific disease

entity or a precise cause, but renders an almost poetic, yet workable
description of a whole person. The question of cause and effect is
always secondary to the overallpattern. One does not ask , “What X
is causing Y? ” but rather, “What is the relationship between X and
Y ? ” The Chinese are interested in discerning the relationship among
bodily events occurring at the same time.15

348 FIVE SPIRITS

 In working with Jamie, I felt that it would be a mistake to try
and make a causal connection between her psychological issues, her
eating problems, her depression and her cancer. And yet, at the same
time, it would shortchange her to regard her life-threatening illness
as a mere " coincidence” devoid of deeper meaning. I needed to sup
port Jamie in becoming the meaning -maker of her own experience
and to help her discover whatever wisdom could be found in her
body's breakdown. The discovery she needed to make was not the
psychological cause of her cancer but rather the acausal but
nonetheless intrinsic relationship between her psychological and
somatic life. In addition , she desperately needed to discover some bit
of gold — some bit of wisdom and illumination — in the opacity of
her depression , her phobias and the flesh ofher body that seemed to
betray her at every turn .
I treated Jamie with acupuncture and flower essences, including
essences to calm her spirit and to help her move through change.

-
With her doctor 's permission, I also gave her low doses of herbal
teas that are traditionally used to inhibit the growth of tumors.
Acupuncture points such as Kidney 24 Spirit Burial Ground and
Kidney 25 Spirit Storehouse calmed her anxieties and helped her to
discover untapped reserves of patience and strength .

--
In addition, I used the stories and images of Chinese mythology
to help Jamie to bring a larger, more transpersonal significance to
her personal experience . It was helpful for her to revision her illness
as a kind of mythical “ descent” into a chaotic underworld where she
could be reborn . She liked especially the story of the phoenix — the
animal familiar and totem of the underworld goddess, Xi Wang
Mu— who roasts in the flames and then rises up on crimson wings
from the ashes of the transformational fire . As she mused on the
meaning of the myth for her own life, Jamie began to organize a new
way of thinking about her illness . The phoenix who was reborn
from the ashes of the fire became an image of her own soul.

LEAD 349
Gradually, she came to believe that she could be reborn from her ill
ness as a stronger, wiser and more courageouswoman.
For Jamie, an important turning point came when she had to
decide whether or not to have a radical mastectomy. During this
time, I saw a completely new side ofher. When she first received her
diagnosis, all her terror of Western doctors, hospitals and medica
tion had come to the foreground, and for several weeksshe had been
10V
racked with panic and tortured by nightmares. But as she moved
ra

further along through the challenges of her physical illness, a new

strength emerged on the level of her spirit. With a newfound capac
ity for concentration and clear thought, she thoroughly researched
her situation and then carefully assessed the information she gleaned
from a multitude of medical journals. With amazing competence,
shemade appointments with doctors and oncologists and got second
and even third opinions regarding her diagnosis and treatment.
Butone day, Jamie came in to her session in a state ofupset. She
told me she couldn'tmake a decision , that the facts were contradic
tory and that her various doctors suggested completely different reg
imens. She told me she needed me to help her “ go down into her
body” to find the right path.
Using the tools of focusing, a gentle method of body awareness
developed by philosopher and psychologist GeneGendlin ,16 I invited
Jamie to bring her awareness down into her body and see what was
going on there . We had been working with focusing for several
weeks and I had already shared some of the basic principles with
Jamie, including the “ focusing attitude,” an attitude of gentle,
friendly acceptance toward whatever comes up as we bring aware
vare

ness inward. So , although she wasupset, Jamie was able to bring her
attention inward and notice what was there. When she did , she saw
was something she hadn't expected . She saw something diseased in
her breast that needed to comeout. She also saw that she wanted the
diseased part out of her and that her desire to live was much
stronger than her fear of surgery .

350 FIVE SPIRITS

 She opened her eyes and said , “ I want to live to see my children
graduate college,” and then she smiled.
With that insight, Jamie 's attitude toward her doctors,medica
tion , surgery and chemotherapy shifted . The very things that she
had most feared and resisted became tools of her recovery. The
strength of that fear and resistance became liberated into Jamie's
healing process, and she came to a very clear place about her med
ical treatment. She realized that she could make use of both
Western allopathic medicine and alternative methods, that she
could bring many forms of healing into her recovery process.What
was important was that her choices came from her own inner
knowing. From that time forward , with each decision , each turn ,
she looked inside and cameup with the next right step. The power
of the shift came from her authentic desire to live, which rose up
from the ground of her own being. In her words, “ No one could
have told mehow to do this. I had to discover itmyself. That made
the experience completely different.”
Jamie went through surgery and chemotherapy but did not opt
for radiation treatment. Pathology tests confirm that the decisions

-
she made about her treatment were on the mark . She has been

- --
cancer-free for over a year and her doctors are extremely pleased

-
with her recovery.

- - -
Jamie is still plagued with depression and fatigue, and she still

-
has to deal with her food allergies. We continue to work together on

-
all the same issues, yet things are very different. She no longer talks
about not wanting to live or resents the time she has to put into
shopping and cooking the foods she needs to eat. Her love for her
two children grows deeper with time, and over the past few months
she has discovered that she has much to offer other women going
through the experience of life-threatening illness . She is considering
focusing her career in the area of cancer recovery. There is a new
kind of fiber to her being. It's as if somenew part of her emerged or
was reborn through the process of illness and recovery. While she

LEAD 351
still struggles both physically and psychologically , there is a new and
very different strength abouther. In Jamie's words,

It's too soon for me to say that I fully embrace this experience as a
gift of transformation . I'm stillnot sure that it's all really over. But I
can say that getting sick like this interrupted something that needed
to be interrupted. It shocked me, shook me up . And now I find that
I'm growing around it, like the bark of a tree grows around a sev
ered branch . And you know , it's kind of cool. I'm not upset at the
idea of growing old any more. I want to get old . Now , for me, every
birthday is truly a celebration.

Although Jamie's treatment involved modalities that are outside

the scope of traditional Chinese medicine,the underlying principles of
mywork with her come directly from Taoistalchemy. Withouta sense
of Tao as a containing and illuminating presence behind me as we
worked, I would not have been able to lean back and trust Jamie's
process. Without an understanding of emptiness and wuwei, doing by
not doing, the responsibility of supporting her would have been too
much for me. And without an appreciation of the hidden value of the
lead, I would not have been able to help Jamie to discover her gold .

352 FIVE SPIRITS

 Bit
Chapter Thirteen

The Golden Flower

The way to the goal seemschaotic and interminable. The way is not
straight but appears to go round in circles. More accurate knowl
edge has proved it to go in spirals.
- C . G . Jung

After a time of decay comes the turning point. The powerful light
that has been banished returns.
– The I CHING , HEXAGRAM # 24, “ THE TURNING Point” 2

THE POND

Then I was eight years old , the state decided to widen

the road that ran through the center of the small town
I lived in. I remember the moment exactly when I
heard about the coming change. I remember hearing the words,many
of which I didn't understand: commuter traffic , six -lane expressway,
four-leaf clover exit ramp. I remember especially the word “ sump,”
that the plan was to fill in Brown's Pond to make a sump. I had no
idea what a sump was, but when I heard the word I started to cry .
Brown's Pond was a small pond at the edge of the village. It was

353
 seas
beautiful in every season, green with the reflections of willows in
spring, cool with shadow and sunlight in summer and multicolored
with the leaves of fall. But it was in winter that Brown's Pond came
most alive, when the water froze and the orange flames of goldfish
gleamed in the shining recesses of the dark ice. Winter was when the
children of the town gathered to skate in endless circles around the
pond. Our breath froze in the icy air, and at the water's edge, in the
dry yellow forest of reeds, the older boysmade small bonfires where
we warmed our hands. I can still recall the clear crisp smell of the
ice mingling with the smoky reed fires, the painful aching ofmy fin
gers and the call of the pucks against wooden hockey sticks. We
skated after school while the gray sky darkened and the pond held
us in her magic spell.
The traffic got worse . The highway came through town, and
although they never built the four-leaf clover exit ramp, Brown 's
Pond was filled and became a drainage sump for a development of
colonial-style houses. After the tractors left, there was still a hole in
the ground filled with water, and by the next year some goldenrod
and Queen Anne's lace grew up around the fence . But the pond was
gone. And something else was gone too, something that knew about
time and about the perfect hesitation of willow branches trembling
just above the surface of thewater . . . something difficult to name,
something ineffable yet potent, something that took beauty with it
when it went away.

BEGINNING THE HEALING JOURNEY

The destruction of Brown's Pond is my first memory of an

irreparable tearing of my psychic wholeness , the end of my trust in
the reliability of the natural world . It was my first remembered loss
of innocence, the initial opening of a wound that would take many
years to heal. But the destruction of Brown 's Pond was also the

354 FIVE SPIRITS

beginning ofmy personal healing journey. It was part of the shatter ter

ing of an original wholeness that would eventually allow a new ,

more complex wholeness to be born in me. Through this journey, I
would eventually regain my child 's sight as I began to see and work
with the invisible rivers of light that are the acupuncture meridians
and the radiant spirits that are the animating energies and resident
deities of the human body/mind. Through this journey, I rediscov
ered my self and myworld as interconnected living organisms in the
process of great change.
The story of Brown's Pond is the story ofmy personal healing.
It is also a mythological tale of transformation - of illumination ,
shattering, descent, impasse and renewal. In times of difficulty or
transition , when I was filled with disassociation, numbness or
despair, I was always in search of the other light, the illuminated
knowing of my childhood. Eventually my healing journey led me
back to mybeginning - transformed — as I returned to my vision , my
life, and my self with a new , more
nore integrated wholeness . But the
story also tells of an illness much larger than my own. The story of
the death of this pond is the story of a collective shattering, a cosmic
rift, a split in our culture between the realms of the divine and the
mundane, between the mind and the body, between the timeless,
ineffable realm of spirit and the temporal, sensible world of form
and matter.
In the past five hundred years, Western culture has increasingly
come to regard the physical world as a kind of a conglomeration of
stuff, devoid of its own consciousness, spirit or integrity. We have
tended to view the world as a predictable machine that can be
manipulated , through mathematical calculation and technology, to
suit our need for efficient productivity and economic growth .
Spirits — the divine, unpredictable ,autonomously enlivening energies
of the universe — are viewed as something absolutely unknowable ,
something high up and far away from our lives down here on earth .
While these divine energies may be acknowledged , they are not

THE GOLDEN FLOWER 355

 regarded as existing here and now , as an intrinsic part of our daily,
embodied life. This dualism has allowed for huge advances in the
realm of modern science and technology, but it has also resulted in
grave losses in the quality of human life . It has led to a devaluing of
the body and matter as well as the rejection of the feminine and the
mother as culturalmetaphors for embodied , instinctual life.
To human beings living in earlier times and different states of
consciousness, the destruction of a living body of water would have
been viewed as a serious action with multi-leveled consequences.
Not only would it threaten the water sources as well as the lives of
plants and animals on which human beings depend, but it would
create a wound in the earth 's integrity and a disruption of terrestri
al forces thatwould bring about other unpredictable problems such
as disease, pestilence and fluctuations in weather patterns. To
humans in more unified states of awareness, the disruption of terres
trial energies was obvious. It could be seen through a loss of quali
ty : the ugliness, stagnancy and sterility of the sump that replaced the
beauty, vitality and creativity of the pond. The disruption was also
recognized through a shift in atmosphere: the deadening sluggish
ness and emptiness that replaced the ever-shifting moods of the
pond, which are themark of a healthy living organism .
In traditional Chinese terms, this shift would be explained as a
disharmony or blockage of the qi that circulated in and around the
pond environment and extended far outward from the immediate
area . But the blockage of qi was not the only problem . The qi
becameblocked because the spirits who had animated and enlivened
it had been disturbed and scattered away. Without the animating,
organizing effects of the spirits , the health and well-being of the
pond collapsed .
Shamans and healers of earlier times, as well as modern arche
typal psychologists and ecopsychologists, refer to the departure of
the spirits from the realm of matter and the body as a loss of soul.
· By this they mean a loss of the insubstantial yet crucial ethical, psy

356 FIVE SPIRITS

chological, emotional and instinctual connections that support the
integrity of life on our planet. They mean the loss ofthe capacity to
recognize and honor the spiritual aspects ofmaterial life and to live
on earth , side by side, with themystery of the divine. In miniature,
the story of Brown 's Pond is the story of the loss of soul that, with
the rise of dualistic science and modern technology, has spread like
a virulent infection through every aspect of our lives.
In the late 1960s and '70s, Western culture saw the embryonic
stirrings of a movement that sought to heal thewounds of dualism
and to reweave connections between the realmsof spirit and matter
in modern consciousness. In America and Europe, there was a wave
of interest in more unified worldviews such as Eastern philosophy
and religion and tribal shamanism . In addition , various holistic
philosophies including New Age medicine, astrology, feminist and
earth -based spirituality, depth psychology and ecology became a vis
ible part of popular culture. All these departed from the predomi
nantly dualistic consciousness of the past five hundred years. Unlike
Western philosophy and science, which separate spirit from matter
and view the cosmos as a gargantuan mechanical system , these holis
tic philosophies view matter and spirit as intertwined. They all fos
ter reconciliation between body, mind and spirit, and they all accept
the reality of an immeasurable, immaterial integrating life force
called variously qi, prana, the subtle body or soul.
In the late 1980s and '90s, however, this movementbegan to fal
ter. The fantasy of a return to the simpler unified consciousness of
earlier cultures quickly broke down in the face of the complexity of
contemporary problems. The naïve, idealistic spirituality of the New
Age movementwas not a potent enough force to counter the relent
less expansion of technological culture. It did not have the capacity
to endure the suffering it takes to bring a new vision down into
materialized form , to manifest change at the levelof day-to -day life.
European alchemistswould speak ofthis as an inability to withstand
the painful contracting forces of incarnation , the birth pangs that are

THE GOLDEN FLOWER 357

a necessary part of bringing infinite, negentropic spirit into limited ,
material form . Taoist alchemists would describe it as a split between
upper and lower spirits, a failure of communication between the
shen and the zhi, the hun and the po — a disconjunct between inspi
ration, vision , intention , action and will.
The commitment to developing a new form of consciousness
began to fade as people faced an increasingly challenging world . The
difficulty of managing to survive in a world of ever-declining
resources knocked the wind out of the sails of the youthful counter
resouro

culture, and many people began to back down. They didn't have the
tools, spiritual grit, mature wisdom or alchemical understanding to
deal with the suffering, chaos and uncertainty involved in real, last
ing personal and culturaltransformation.
Nonetheless, the counterculture 's dream of the reintegration of
spirit into the material world and the emergence of a new , non
dualistic , multi-dimensional consciousness remains like the light
seed of a golden flower planted in the dark unconsciousness ofmod
ern culture. As I complete this book , at the beginning of a new cen
tury, I believeweare at a turning point — a weiji — that is themoment
of both great danger and rare opportunity. It is the moment when
we stand undecided before a precipice: Should we turn back to the
familiar but no longer efficient forms of dualistic consciousness; do
we lull ourselves with regressive dreamsof a lost fusion with the nat
ural world or do we dare to take the leap into the unknown possi
bilities that lie ahead ?
The weiji is the moment of greatest despair but also the greatest
hope. It is a dark doorway that leads to the source , the doorway to
death but also to new life . It is the time when the unknowable
becomes known, the moment of faith when a mysterious light spon
taneously rises from the darkness. It is the time of transition, the
moment in the birth process when chaos reigns. And it is the only
time that sometruly new possibility can be born .

358 FIVE SPIRITS

A NEW CONSCIOUSNESS

- -
-
- --
I believe that the surprising success of acupuncture in the

- -
Western world is part of a much larger phenomenon . As dualism ,

- -
deductive reasoning and linear thought are no longer large enough

-
to contain our current experience of reality, a new consciousness is

-
already struggling to come to life. Some philosophers have called
this new possibility “ integral consciousness .” 3 It is a consciousness
that recognizes itself and theworld as immanent light, asmatter and
spirit married in an endless dance of transformation . It is a con
sciousness that integrates the instinctual body knowing of the
shaman , the psychic insight of the alchemist and the quantitative
precision of the scientist. And it is a consciousness that honors the
interconnectedness of the cosmos while recognizing the discreet
uniqueness of the individuated self.
Philosopher and investigator of consciousness Jean Gebser refers
to this new form of consciousness as integral consciousness because it
reorganizes all the split parts of human awareness into a new whole
ness . In the new consciousness , our past, our present and our future
inform our immediate knowing. Inner and outer, past and present, self
and other are reintegrated to form a multidimensional unity that both
unifies them and maintains their individuality. Our organization of
reality is informed by our instinctual sensing body, our dreaming
imagination and our rational thinking mind. Integral consciousness
allows us to be present to the unity of the cosmos as well as to all the
ways we cut the world into parts . . . all at the samemoment in time.
This new consciousness incorporates both ancient and modern
forms of awareness. It recognizes but does not blindly follow the
instinctual body wisdom of the shaman . It honors but does not get
swept away by the psychic symbols and images of the alchemist. It
maintains a capacity for self-reflective thought and analysis even as
it recognizes the mystery of the unknown. In this way, the new con
sciousness calls the spirits back to the realm of matter, but rather
than submitting to these potent energies as human consciousness
snes
did
in earlier times, it begins to comeinto a self-reflecting, individuated
relationship to the divine. It allows us not only to unite with the
mystical light that flows through the material world but also to con
sciously see it.
Some mystics and philosophers say that this consciousness is
dependent on the lighting up of previously dormant psychic struc
tures or the opening of the chakras, especially the crown or seventh
chakra located at the top of the head . Others say that it entails the

as the pineal gland located at the place at the center of the forehead
referred to as the third eye. More recently, researchers in brain wave
function have suggested that this mind state comes about through
developing the ability to remain consciously aware of the delta wave
state, the theta wave state, the alpha state and the beta state all at
the same time, thus accessing our empathy and intuition , inspira
tion, spiritual connection, imagination and logical thinking process
es simultaneously. I believe that this new consciousness is what the
Taoist alchemistsmeant when they spoke about themysterious gold
en flower. It is the crystallized light of a reborn consciousness that
rises from thematrix of our bodies.
However it is named , certain characteristics of this new con
sciousness are key:

• It is a seed already present in us and waiting to awaken from

dormancy. Just as gold is hidden but already present in lead, as
order is implicit in chaos, this new consciousness is already in us
as the ever-present origin of our being.
It allows us to live in awareness of the past, which is dormant,
and of the future , which is latent, as well as of the present here
and now . When we telescope our past and our future into one

FIVE SPIRITS
 ever-presentmoment, we leap into an entirely new dimension:
the dimension of time.
Itmaintains the autonomy of “ I” — the individual self or ego
at the sametime that it facilitates a reunion between I and thou,
self and cosmos. Going in , we go out.Going out, wego in . Space
collapses into a dream , an idea, and the center of the universe is
everywhere.
It makes the spiritual domain concrete and endows us with a
new vision , an eye/I that allowsus to see the immanence of spir
it in the realm ofmatter. Thus it gives us a new relationship to
light.
It appears instantaneously as a burst of light, intuition ,multidi
mensional insight or dramatically intensified perception .
Although this momentous illumination may pass away and be
replaced by ordinary consciousness, a person 's life is changed
permanently by the experience.
It has been irrupting into human experience for many thousands
of years. At the present time, however, these irruptions are
increasing as the pressure of the new consciousness builds.

The new mutation waits like a light seed in the darkness ofwhat
is yet to become. It cannot be discovered solely by any form of
return to the past or by forging straight ahead into a technocratic
future. The new consciousness requires a completely new attitude
toward time, space and transformation. It will constellate through a
simultaneous integration of the wisdom of the past with the insights
of the future, an integration of all the parts of our humanity : our
darkness and our light, our chaos and our order, our bodies, our
souls, our minds and our spirits.
The truly new requires that we take not only a leap but a plunge,
that we are willing to keep breathing through the chaos until a new
universe spontaneously arises out ofuncertainty. In order to support

THE GOLDEN FLOWER 361

 the arising of this new kind of consciousness, wemust surrender to
chaos as wemove through the weiji.

MOVING THROUGH THE WEIJI

At this critical point in human history,moving through the weiji

means finding a way to reintegrate the realms that dualism split
apart — not by turning back to an outmoded wholeness but by dis
covering a new , more complex integrity . It means developing a new
way of honoring the spirits that animate the energies of life on our
planet so that we can consciously recognize and relate to them , not
as disembodied entities but as aspects of the divine that exist here
and now , in our own being and in our daily lives.
Philosophers of consciousness have spoken of the shift from the
dualistic worldview to a new , more integrated state as a mutation of
human consciousness. They speak of the mutation as a quantum
leap that arises from an energetic imperative of consciousness
something similar to the leap of an electron from one valence to a
higher one. However, I prefer to think of this shift from dualism to
integral consciousness as an alchemical healing process through
which a shattered, no longer efficientsystem reorganizes into a new ,
more potent and complex wholeness. In this way,human conscious
ness becomes an active and related participant in the process rather
than something acted upon by an inner imperative.
We can bring the same tools we bring to bear on our own per
sonal transformation to the transformation of planetary conscious
ness . In fact, as we work with human consciousness, we discover
that the personal and planetary are intertwined. The inner and outer
worlds reflect and affect each other. The sametools that support us
as we move through the chaos of a personal healing crisis guide us
through chaos and uncertainty as our planet shifts from a no longer
viable world view to a new , more efficient consciousness .

362 FIVE SPIRITS

 Below is a summary of the principles of Alchemical Acupuncture
presented in this book. These principles are universal; they can help
us discover ways to move through our personal impasses and to
weather the storms of the weiji as we collectively reorganize our
shattering dualistic consciousness into a new , more integrated form
ofawareness. While the principles each relate to one particular stage
of the transformational process, they are also synergistic and help
give each other more power at any point in the journey.

THE EIGHT PRINCIPLES OF ALCHEMICAL ACUPUNCTURE

1 . Look for the opposites. Treasure the contradictions. Prize the

paradoxes.
Consciously surrender the impulse to do. Hold the tension of the
opposites until the “ third” or new possibility emerges sponta
neously from below — from the body and the unconscious.
Become familiar with the nature of the cosmos. Follow the life
force. Let the heavy fall and the light rise but tether the yin to
the yang and the yang to the yin .
4 . Use skillfulmeans. Don't block or push the river.
5 . Like the tenzo, leave nothing out. The poison is the cure. The
gold is in the dung heap !
6 . Remember wuwei. Do by not doing. Be by being nothing.
7 . At the crux point, go contra natura, reverse the light and face the
darkness.
8. Be willing to not know . Remember that when the light comes
back , it comes from below , from a source we cannot understand
with the consciousmind — from the body, the earth , from myste
rious, unknown parts of ourselves and from the deep sea of orig
inal chaos that connects us to Tao.

True healing is a mystery. It is the Far Journey, a movement

away from what we know , a descent into the unknown, a radical

THE GOLDEN FLOWER 363

transformation and then a return . The healing journey begins with a
break or wound in our wholeness or integrity — a severe physical ill
ness, for example, or an emotional or psychological crisis. The call
that initiates the journey can be personal or it can come to an entire
community or culture. The break or shattering of wholeness can
come in the form of natural disaster, war or internal revolution . It
can also come in the form of an outgrowing of accepted ways of
organizing reality. When accepted ideas and customs no longer
allow us to solve ourproblemsand live harmoniously with ourselves
and others, then our cultural container has grown too small and
must shatter in order to be transformed! Although this kind of cul
m

tural reorganization is often frightening and overwhelming, ulti

mately it results in a renewal of creativity and possibility as well as
drastic changes in the beliefs, practices, and rituals of the collective.
Whether it is personal, communal or even planetary, once the
call to healing comes, it comes as an imperative. If the call is not
heeded , there will be a backslide- gradual or sudden - into a swamp
of decadence, devitalized putrefaction and disease. In psychological
terms, this backslide is called a regression . It occurs, for example,
when a traumatized adolescent returns to the behaviors of infancy,
or when a patient's life process stagnates in depression or obsessive
longing. In cultural terms, it can be seen in the adoption by modern
Westerners of ancient traditions such as meditation, shamanism ,
healing touch, and even acupuncture without conscious critical
analysis. In spiritual terms, it can be seen in the retreat to fundamen
talism that has swept the world just as the birth process of the new
form of integrated consciousness is beginning. But however it man
ifests, regression is the opposite of transformation ! It is a wish or an
active attempt to return to a previous, simpler form or way of being
rather than take the risk of penetrating the unknown and face the
challenges of a truly creative process of rebirth and renewal.
The call to healing is a call to transformation: the death and dis
integration of outmoded forms, a descent into the dark unknown

FIVE SPIRITS
and then the reorganization and birth of something new . No matter
how it begins, a true healing journey is alchemical,meaning that it
results not in restoration or ordinary change but in a significant
upgrading of the quality, order and complexity of an energetic sys
tem . Atthe end ofthe journey, there is a gift,an increase, an upgrade
in understanding, insight and wisdom , and an augmentation of joy,
spontaneity and compassion .
Sav no
The authentic healing journey leads us away from our home and
then returns us, butwe are different. This journey is not a line or a a

circle. It is a spiral. In the language of the great sages of ancient

China, it is a return to original nature, to the eternal, ever-changing
Tao, to the instinctual, unpredictable urgings of the life force and to
the guiding light of the divine.

We are living in the midst of transformation, a paradigm shift, a

time of ending but also , potentially, ofbeginning. I believe it is pos
sible to say that our entire planet is beginning a vast healing journey.
According to the I Ching, such beginnings are times of clouds and
thunder, confusion and chaos. They are times of possibility but also
great danger when the new order,which is implicit,has not yet been
revealed. At such times of beginning, it is necessary to sort the
" threads from a knotted tangle and bind them into skeins . . . to sep
arate and to unite.”
I have written this book as a way to sort the threads from the
knotted tangle. It has been a way for meto distinguish what is truly
useful about acupuncture and Chinesemedicine, not only from the
perspective ofmodern thought but from the perspective of themyth
ical reality of the soul and the magical instinctual knowing of the
body. It has been a way for me to try to understand the ending and
beginning that traditional Chinesemedicine and acupuncturemeans
to me and to my patients. Butmost of all, writing this book has been
a way forme to discover what the wisdom of this ancient tradition
can offer us as a planet at this time of shattering, transformation and

THE GOLDEN FLOWER 365

 tremendous potential for healing and renewal. In the process, I dis
covered that beneath a veneer of Confucian logic and modern
rationalism , Chinese medicine remains the expression of an earth
centered, pre -patriarchal tradition that honors myth, magic, embod
ied spirituality and the potency of the Mysterious Feminine as essen
tial aspects of thehealing process.
The yin -affirming, earth -centered, body-positive spirituality of
the Neolithic shamans and early Taoist alchemists precedes and rad
ically contradicts the misogynist attitude that later resulted in the

-
nightmarish atrocities committed against women and humanity in

-
China. We will never know with absolute certainty whether the cult

-
-
of the Mysterious Feminine, in its earliest and fullest expression ,

-
ever manifested as a true honoring and reverence of living women .
It may have been no more than a reverential attitude or imaginal
longing for connection with a divine, unfathomable goddess. But
whether our integration of the Mysterious Feminine into our own
consciousness is the restoration of a past harmony or the fulfillment
of an as yet unfulfilled possibility, it is crucial, as we struggle to
restore the connection between feminine and masculine, yin and
yang, spirit and matter in our own lives, that we understand the con
cepts and practices developed in her name.

PUTTING IT INTO PRACTICE – WALKING .

MEDITATION: MOVING MINDFULLY ON THE EARTH

You do not see the path, even as you walk on it.

– THE HEART SUTRA

Bo bo thanh phong khoi.

(Each step will cause a breeze to rise.)
- WordS ABOVE THE DOOR
OF A VIETNAMESE ZEN CENTER

366 FIVE SPIRITS

 What is it to follow a Way or path through life ? Although these
terms are used abstractly today to refer to various forms of spiritu
al practice, they are grounded in ancient traditions that are as old as
recorded time. Labyrinths and spiral paths can be found in the
myths and rituals of all cultures and civilizations. The basic laws of
shamanic and alchemical traditions are universally based on circular
patterns of endless transformation. Life itself, according to the
Taoist sage Chuang Tzu, is nothing more or less than a " rambling
walk directed by the Spirits.” This Great Way is also the circle of
life, the yang of light emerging from the yin of darkness, the circu
latio of the breath between above and below , the wheel of the Five
Phases that endlessly destroy and create each other.
In order to enter the sacred space where the ancient Taoist
priests and shamans lived, wemust find once again the sacred path
that leads into it. To enter this place, the place where soulful healing
work occurs, we must learn again to walk.
Thich Nhat Hanh , the beloved Vietnamese Zen teacher, teaches
a special form of meditation he calls Walking Meditation . This is a
completely practical and very down-to -earth application of Taoist
ideas and a superb way to center ourselves in the Tao . Practicing this
form ofmeditation allows us to use our breath and our steps to slow
down the chatter of our rational minds and to enter the space of
mindful relaxation . This allows us to experience in a simple, every
day way the spiritual alchemythat occurs when webring our yang
mind down to our yin feet, our consciousness to our walking. It is
the perfect way to enter a state of alert receptivity before a day of
healing work or to clear our selves afterwards. It is also a basic yet
potent form of meditation that can be shared with patients and
friends who need a way to get in touch with their deeper being and
inner place of quiet.
My friend and teacher Claude Anshin Thomas, a Vietnam veter
an , ordained Zen monk and student of Thich Nhat Hanh, who I
fondly call a “ neo -modern American Zen priest,” takes this practice

THE GOLDEN FLOWER 367

of walking the Way one step further. Anshin has reclaimed the vision
of the ecstatic ramblers like Lao Tzu and other Taoist priests and Zen
monks, who set off on spiritual pilgrimages into the hills and coun
m Un

tryside carrying nothing more than their begging bowls and simple
robes . In his book, At Hell's Gate: A Soldier's Journey from War to
Peace, Anshin writes that he “walks just to walk . . . .[I]f I have an
agenda, if I have a goal, then theunknown can't bemyteacher, Ican't
really be in the present moment.” Alone, or accompanied by small
groups of students, Anshin has walked across the United States and
through war-torn parts of Europe and Asia , sharing his message of
engaged Buddhism and inner and outer peace. Surely the dancing
shamans were doing no more than this, putting one foot down in
front of the other, as they journeyed from earth into the stars.
You yourself do not need to walk across the world to practice
walking meditation . A path in a park or along a river or any rela
tively level, quiet road is fine. As Thich NhatHanh says, people have
practiced this form ofmeditation in prison cells and crowded city
streets.
To begin this practice, you simply walk a bit more slowly than
usual and bring your attention inward . You concentrate on your
breathing and the falling of your feet upon the ground. Each time a
thought arises in your mind, notice it, and then let it go and bring
your attention back to your breathing. Breathe normally and after
you have found a comfortable rhythm , begin to count your breaths.
Notice how many steps you take as you inhale . Then notice how
many steps you take as you exhale. While filling and emptying your
lungs, count your breaths. After a while, a repeating pattern will
emerge .
Perhaps you will find that you take four steps with each inhala
tion and five with each exhalation . Whatever is most comfortable
for your body is fine. It is only important that each inhalation and
exhalation be equal, though sometimes you may extend your exha
lation a bit longer to push any stale air out from the very bottom of

368 FIVE SPIRITS

 your lungs. Continue to walk and breathe and count. After a while,
you will feel your worries drop away. Your breathing will flow eas
ily and yourmuscles will relax. The colors around you will bright
en and you may notice, for example, the brief calling of a bird .
Walking this way over time will improve your circulation and
filter your blood . It will also help you learn to relax your mind and
listen to your body. Eventually the air around you will become quiet,
and people will notice an aura of peace as you walk by. You will
carry this space of stillness with you wherever you go, and even in
the midst of chaos, confusion and noise , lotus flowers will seem to
blossom beneath your feet. The earth will be healed by the little path
of quiet your footsteps leave as you walk by.

When you practice walking meditation ,you go for a stroll. You have
no purpose or direction in space or time. The purpose of walking
meditation is walking meditation itself. . . . Each step is life; each
step is peace and joy.
– MASTER THICH NHAT HANH

SILENCE

Amid all the commotion and noise of the material world , there
is a silence . Beneath the talk and static of our televisions and radios,
computers and cell phones, there is a lack of conversation . This
silence is our aloneness as a species, our alienation from the natural
world . It is the silence of our dying waters, our clear-cut forests and
our infertile soil. One by one, plant and animal species die and the
silence of their passing reverberates like thunder in the canyons of
our unconsciousness . Even our language has become silent as the
magical breath has evaporated from our words and we have forgot
ten that with each word we speak ,we create and recreate theworld .
When the acupuncture needle penetrates the surface of the skin ,

THE GOLDEN FLOWER 369

there is a moment of silence, an emptiness, a wondering and not
knowing. When the metal needle meets the living body, there is a
silence, a pause . . . before the tiny whirlwind spins and the qi redi
rects its course. For thousands of years, the intentions of healers and
re

patients have met in that single breathless emptiness, that turning

point of the soul that is themoment of transformation .
Perhaps, as we open to another form of consciousness, the pres
ent silence of ourworld will become that empty turning point, that
breathless moment of change. Perhaps, if one by one we humans
reclaim our vision of a living cosmos imbued with intention and
intelligence and illuminated by wisdom , we will become like ten
thousand silver needles penetrating and healing the body of the
earth . Then perhaps, through healing our planet, we will heal our
selves and hear again the songs that the stones of the earth are
singing to the clouds of heaven .

370 FIVE SPIRITS

Glossary

Active Imagination - A therapeutic process developed by C . G . Jung in

which a person actively participates in a dialogue with images, fan
tasies and symbols drawn from the unconscious through dreams and
meditation . The dialogue can take the form of an inner conversation
or guided visualization and can be expressed through drawing, poet
ry, journalwriting or spontaneous movement. Through this process ,
a connection develops between the conscious mind and the instinctu
al drives, desires and wisdom of the body and the unconscious. The
connection between conscious and unconscious aspects supports the
emergence of what Jung referred to as the “ conscious life” of the self.

Acupuncture — Acupuncture originated in China more than 2 ,500 years

ago. It involves stimulation of certain points on or under the skin
with ultra-fine needles (manipulated manually or electrically) in
order to adjust and balance the flow of qi through the meridians.
Other acupuncture methods, used less often , involve the use ofherbs
and heat at various acupuncture points. Acupuncture originally
involved only 361 points; however, there are now upward of 2 ,000
points recognized by licensed acupuncturists. Despite the fact that it
requires no drugs or advanced technology ofany kind, acupuncture
has proven to be a remarkably powerfulhealing modality for a wide
range of symptoms.

Alchemy - Alchemy is the organized investigation of the processes of

transformation . It is an ancient spiritual discipline and natural sci

371
 ence, rooted in the earth -centered spiritual traditions of prehistory,
that was practiced the world over for thousands of years. As alche
my evolved over time, it incorporated the myths, symbols and
unique characteristics of the cultures where it was practiced. Various
schools evolved, including the Vedic alchemical tradition in India ,
the Hebrew Kabbalistic tradition , the European , Egyptian and Sufi
traditions, as well as the Taoist tradition in China. The active devel
opment of alchemy continued until the mid -seventeenth century,
when its intuitive methods were finally overshadowed by the ration

“ [alchemy's ) gospel of chemical faith combines a scientific investiga

tion of nature's secrets with a religious quest aiming at an under
standing of ultimate nature .”

Amplification — Amplification is a therapeuticmethod developed by C . G .

Jung in which a dream image or personal issue is elaborated and clar
ified through direct association and parallels with archetypal symbols,
myths, folklore, natural phenomena and religious mysteries.

Archetype — Archetypes are ancient patterns of thought and behavior

embedded in the human psyche over many thousands of years of
evolutionary history. The term comes from ancient Latin and refers
to a divine form that exists outside of time and space. However, at
the turn of the twentieth century, C . G . Jung began to use the term
to refer to a particular class of psychological phenomena he was
observing in his clinical practice. Jung defined archetypes as univer
sal images, patterns and symbols that have existed since remotest
times and arise from the collective unconscious of humanity.
Archetypes are timeless and universal. They are the result of the
innate symbol- forming tendency of the human psyche and are simi
lar to biological instincts in that they are innate and highly resistant
to change . They form the basis ofmyths and religious symbols and
appear in the individual as dream images and transcendent visions.

372 FIVE SPIRITS

Bodymind — The expression “bodymind” or “ body/mind/spirit” is com
monly used in holistic medicine to describe the different aspects of a
human being. It is a shorthand way to express the multifaceted com
plexity of a human being, the “ all of who we are.” This phrase par
allels the Taoist idea that human beings are microcosmic reflections
of the macrocosmic universe, which is made up of three intrinsical
ly related parts: the yin aspect of matter or earth, the yang aspect of
spirit or heaven , and the bipolar field of qi that connects them .

Body Unconscious — This is a term I use to refer to the body's function

as a repository and container of forgotten experiences. The theory
behind this term is that experiences that are threatening to the ego
such as early emotional or physical abuse, grave loss, overwhelming
physical pain or mystical, transcendent experiences that occur dur

and yet retained asmemory traces in the muscular holding patterns

and neurological patterns of the body. These memory traces may be
brought to conscious awareness as holding patterns and rigidities
are released through somatic healing processes such as acupuncture.

Collective Unconscious— “ Collective unconscious” is a term developed

by Carl Jung and now is an accepted part ofmodern depth psychol
ogy. It refers to the transpersonal, common substratum of the
human psyche from which archetypal images, symbols and patterns
emerge. The collective unconscious is universal in that its contents
are the same irrespective ofculture or geographic location , although
the way it is expressed may vary from one culture to the next. In
fact, the symbol-forming archetypal processes of the collective
unconscious can be said to be an instinctive expression of our
humanness. This aspect of the unconscious changes very slowly , in
much the sameway that the instinctual patternsof animalsmay shift
only slightly over a period of many thousands of years. The arche
type of wholeness is an example of an expression of the collective

GLOSSARY 373
 unconscious. This archetype is often symbolized by a circle and is
found throughout space and time, on thewalls ofNeolithic caves, in
Tibetan mandalas, Hopiwoven baskets, Ukranian Easter eggs and
world creation myths .

Dualism — A philosophical position that views the ultimate nature of the

universe as twofold . From a dualistic perspective , the universe, as
well as human beings, can be divided into two distinct and irre
ducible parts — i.e., spirit and matter, mind and body. In general, a
dualistic approach leads to a preferential attitude toward one part
over another, spirit generally being viewed as superior to matter,
mind as superior to the body. .

Enantiodromia — The compensatory function found in biological and

psychic processes whereby some energetic event taken to its furthest
extreme will spontaneously produce its opposite. C . G . Jung
observed this phenomenon repeatedly in his work with patient's
dreams and fantasies. The Taoist alchemists recognized this compen
satory function in every aspect of the cosmos. They made it the cen
terpiece of their philosophy and symbolized it by the taiji, the graph
ic depiction of the swirling currents of yin and yang that, through the
tension of their opposite polarities, create the vibrating field of life.

Entropy — The basic principle of modern science that states that as time
passes, as work is performed, the quality and potency of the energy
of a given system tends to deteriorate. The Laws of Entropy - stated
as the First and Second Law of Thermodynamics — tell us that any
process that converts energy from one form to another will never
lose mass butwill always lose someheat and potency. Or, in simpler
terms, the universe is on a one-way ride downhill toward final equi
librium in a featureless heat bath of maximum disorganization .

Essences (jing) — The essences are the yin counterpart of the spirit. They

374 FIVE SPIRITS

 are the ungraspable, quintessential substance that supports the vital
ity of all living organisms. The character is a picture of a grain of
rice (qi) combined with the character for “ greenery,” the color of
life. The essences are the evanescent juices of vitality that create the
form , color and luminosity ofliving beings. The Essences of Anterior
Heaven are received at conception from the mother and the father,
while the Essences of Posterior Heaven come from the foods we eat
and the air we breathe. The Essences of Anterior Heaven pass from
one being to another through reproduction , while the Essences of
Posterior Heaven pass from one being to another through the diges
tion and assimilation of food .

Focusing - Focusing is a simple yet very powerful technique developed

by Eugene Gendlin in the early 1970s. It is a process ofbringing con
scious attention to the body in a gentle, accepting way and becom

S
a - CS

can beused by patients and practitioners and is particularly compat

ible with body-oriented therapies such as acupuncture.

Gui— The Chinese word gui is often translated as “ ghost” or “ devil.”

The word is actually used to refer to any disembodied aspect of
being that lingers after the physical body that supported it has dis
integrated or has in someother way becomeuntethered from its liv
ingmatrix . The gui are generally associated with the po soul and are
yin , murky, cold concentrations of vaporous qi that are stuck
between the growth -oriented processes of life and the disintegrating
processes of death . They are dangerous because they tend to steal
yang qi from living organisms in order to maintain their existence.
This is whywe feel cold and damp when the gui pass by. They need
to be supported in moving on to the next stage so that their qi can
be reincorporated into the life cycle.

Heart - According to Taoist philosophy, the heart is not only a muscu

GLOSSARY 375
 lar organ that pumps blood through the body but also the center of
consciousness and the organ that is responsible for organizing and
maintaining individual identity .

Heartmind — The Chinese did not locate the organic matrix of mental
function in the brain but rather in theheart. The character for " heart”
is used to indicate the physical organ of the heart as well as the men
tal functions of the mind . “Heartmind ” is a term used by both philoso
phers and practitioners of Chinese medicine in an attempt to convey the
complexity of the Chinese concept of conscious awareness as a sensory
emotional and spiritualresponse ofthe human organism to the environ
ment, as opposed to a strictly neurological function of the brain .

Heaven and Earth — When the ancient Chinese spoke of heaven and
earth , they were not using the terms in a strictly religious sense but
rather as designators of thetwo great realms of above and below , the
two opposing polarities of yang and yin . Heaven was the realm of
yang spirit, of subtle, nonmaterial, initiating energies, while earth
was the realm of yin matter, of dense,materialized,manifest form .
The dance of qi and organic life takes place in the field that constel
lates between these two opposing polarities.

Huang Di— The name given to the legendary Yellow Emperor, the first
great ruler of China, who is said to have discovered Chinese medi
cine, founded agriculture, and invented the Chinese language when
he received the Chinese characters as light scrollings from the stars.
Huang means “ yellow ,” the color the Chinese ascribe to the earth ,
and dimeans " emperor” or “ deity.” So Huang Dimay refer as much
to an original earth deity as to an actual historical figure.

Jing. See Essences.

Lao Tzu - A Chinese sage and poet who lived around 400 BCE, Lao Tzu

376 FIVE SPIRITS

 wrote the Tao Teh Ching, a book of aphorismsand poemsthat form
the philosophical core of the Taoist tradition . The name Lao Tzu
means both “ old master” and “ old child .” The name points up the
Taoist belief that true mastery combined the authentic spontaneity,
ease and joy of childhood with the wisdom and patience of the sage.

Mu — Mu is the Japanese word that is used as a focus for Zen medita

tion practice. It is related to the Chinese word wu, which means
" nothingness” or “ emptiness.”

Moxibustion — Moxibustion has been widely used in China since at least

the fourth century BCE. It entails the application ofheat in the form
of burning rice -sized grains of dried Artemisia vulgaris or mugwort
to specific points on the surface of the skin . The grains are removed
before the hot ember actually touches the skin , and the patient expe
riences only a sensation of warmth , relaxation and well-being.

Needles — No one can say precisely when the first healer inserted the
first needle into an acupuncture point. From archeological evidence,
we know that the Chinese people used needles in their rituals and
healing ceremonies as far back as the late Stone Age . Wealso know
from written evidence that the actual practice of acupuncture has
continued without interruption for at least 2 ,500 years. Bone nee
dles are often found in excavated Stone Age tombs, but most
Neolithic Chinese shamans made their needles out of sharpened
stones and jade. The Chinese word pien (stone probe) is one of the
earliest words to refer to the acupuncture needle. In many early trea
tises, the word " stone” is used synonymously with “ needle .” The
association between the Neolithic stone and bone probes and the
origins of acupuncture reinforces the belief that the roots of this
healing system go back to the spiritual practices and earth-centered
rituals of prehistoric Chinese tribal healers. The needles used by
these early acupuncturists were not mere medical instruments ; they

GLOSSARY 377
 were “magical” tools the healer could use to banish demons and
summon spirits.
Later, people during the Shang period ( 1500 – 1000 BCE ) made
needles out of thorns, bamboo slivers and animal horn, but these
na

have disintegrated with time. However, bronze needles from the

Zhou dynasty (1000 BCE) have been found, and it is likely that
much older needles exist that have not been discovered. Copper,
bronze , gold and silver have allbeen used in the making of acupunc
ture needles. However, by the time that the earliest Chinesemedical
texts were written , the most desirablematerials were iron and steel
carefully hammered to a fine point. Ancient Chinese historians claim
that iron horse bits were a favorite source for acupuncture needles
because the iron was tough , malleable and free from poison . The
iron was melted and recast in the form of needles and was consid
ered very valuable.

Neijing Suwen, The Yellow Emperor's Classic of Chinese Medicine

The Neijing Suwen is considered the seminal text for students of
acupuncture and Chinesemedicine and is the oldest extant acupunc
ture text. Legend has it that the book was written by the culture hero
Huang Di, the Yellow Emperor, around 2500 BCE. In fact, it was
probably written around 350 BCE but is no doubt a compilation of
earlier writings.

Prana — An Indian word for “ life force” that is closely related to the
Chinese word qi.

Prima Materia — Medieval European alchemists used this term to

describe the basic, universal substance out ofwhich the entire mate
rial world is formed. The individual elements — fire, earth , air, water
and wood - arose from the swirling chaos of the prima materia . All
phenomena were formed by the combining ofthese elements in dif
ferent proportions. C . G . Jung and other depth psychologists associ

378 FIVE SPIRITS

 ferent proportions. C . G . Jung and other depth psychologists associ
ate the prima materia with the collective unconscious, the swirling
ocean of symbols, instincts, images and archetypes that is universal
to all human beings.

Psyche - Psyche is a word with etymological roots extending back to the

Greek word pneuma, meaning " breath ” or “ soul.” For the Greeks,
the psyche was a subtle animating vapor that infused the physical
body with life. Later the term was adopted by modern psychologists
to refer to the nonphysical aspects of our being: the human mind as
the center of thought, emotion and behavior. C . G . Jung used the
term to refer to the totality of conscious and unconscious life in an
individual.

Pulses - Acupuncturists and traditional Chinese herbalists rely strongly

on pulse taking for diagnosis and treatment planning. The pulse can
be felt at various places on the body but is generally read just above
the radial artery. From the quality, speed and intensity ofthe pulse,
the Chinese doctor can determine the state of the organs of the body
as well as diagnose and locate areas of qi disturbance and imbal
ance. For example, from the pulse it is often possible to tell if a
woman is pregnant, if the lungs are congested or if a patient has
recently used drugs or alcohol. It is also possible to tell if a patient
is tense or relaxed, where tension is located and how to best treat it.

Qi ( also written Ch'i) — No single English word is equivalent to the word

qi. Sometimes qi is translated as “ energy ” or “ life force,” but qi is
not a noun, not a thing that can be pinned down and identified. Qi
is the quickening, animation and transformation that occurs when
the opposite polarities of yin and yang intermingle. Qi equals life,
themysterious desire of a living thing to become itself.

Radical— Chinese characters are often composed of more than one sim

GLOSSARY 379
 pler character or element. In general,there are two or sometimes three
graphic elements that join together to make a character, and a single
element can be used as a building block to form many different char
acters. “ Radical” is the term used to refer to one element of a charac
ter, in particular, the one that conveys the character's meaning.

Shaman — The term shaman is used to refer to the person who fulfils the
role ofhealer/priest of earlier tribal cultures. Usually the person who
takes on this role has some particular attribute or power thatmay
manifest as telepathic ability, charisma or healing powers. In most
tribes, the shaman is entrusted not only with the physical and psycho
logical health of individuals but with the community and the integri
ty of its relationship to the environment. Catastrophes such as famine
and drought fall within the shaman's sphere of influence. Shamanic
healing focused on tending to the internal and external vital forces
through ritual and various formsofnatural healing practices.

Shen — Shen, usually translated from Chinese as “ spirit,” is a yang,

ephemeral aspect of qi. It incorporates the functions of conscious
ness, vitality and awareness. When ancient acupuncturists and
alchemists used the term “ spirit,” they were not referring to an
abstract religious term or a disembodied aspect of human experience
but rather to the finest, most ephemeral and yet most indestructible
aspect of life itself. The spirits are indiscernible to human beings in
ordinary states of modern Western consciousness, but they appear
clearly to human beings in states of heightened forms of awareness ,
often as a kind of light, exquisite sound, presence or knowing. In
Chinese medical terms, spirit is a form of qi. It is said to come to
human beings from the stars. As it mixes with the slower, more
structured vibrations of the earth , spirit illuminates matter and the
energies of the soul appear. See also Spirit.

Soul - Every culture has its own way of describing and understanding

380 FIVE SPIRITS

 the concept of the soul; however, the soul is almost universally
regarded as the phenomenon that enables an individual living organ
ism to initiate motion , to change or to develop from inner forces
rather than being purely affected and moved by external stimuli. In
the West, this word is often used synonymously with “ spirit.” The
Western soul is generally conceived of as an abstraction, an animat
ing principle that is separate in nature from the body and is often
held to have a divine existence distinct from physical form . In con
trast, the ancient Chinese conceived of the soul as arising from the
mingling of matter and spirit. Both yin structure and yang function
were viewed as expressions of the soul, and when these two aspects
separated , the individual soul dispersed as the physical essences of
the body dissolved back to the earth and the spiritual energies
returned to heaven .

Spirit - In theWest, the word “spirit” connotes the holy,the otherworld

ly. Spirit is a divine entity or energy that exists in and of itself in a
dimension totally separate from the dimension of life on earth . Shen,
the Chinese word that is usually translated into English as “ spirit,”
refers to something else. Shen refers to the most yang, ephemeral,
active and initiatory aspect of qi. Like the spirit of Western philoso
phy, shen is invisible, negentropic , and has a tendency to “ rise
upward .” Like spirit, shen has a special relationship to light.
However, shen as yang spirit does not exist in and of itself. It is con
tingent rather than self-existent. It can only exist in relationship to
yin matter, as part of a larger wholeness: Tao. Tao is the Chinese
word that is synonymous with “ divine.” It is the wholeness that
divides into yang spirit and yin matter. See also Shen .

Spanda — Spanda is an Indian word that comes from same root as

" spontaneity.” Ancient Ayurvedic teachings describe spanda as a
form of psychic energy that is expressed by an action or feeling of
determination to carry out an action . This energy is experienced as

GLOSSARY 381
 a throb or vibration that is felt in the body. Action that comes from
spanda is spontaneous and authentically powerful. Spanda is relat
ed to the Taoist concept of ziran and the spontaneous unfolding of
original nature .

Sublimation - Freudian psychology uses the term “ sublimation ” to

describe the process whereby the ego diverts the expression of an
instinct, desire or impulse from its original form to one that is more
culturally or socially acceptable , i.e., the sublimation of erotic desire
into a work of art or athletic achievement.

Synchronicity — Synchronicity is a meaningful relationship between an

inner subjective psychic experience and an objective event that occurs
in the outer world at the same time. It is a meaningful coincidence that
cannot be explained using the tools of logic and the rationalmind.

Tantian — The literal translation of this word is “ cinnabar field” and

refers to the pelvic basin , the part of the abdomen below the umbili
cus. It is the lowest of the three “ cauldrons” or what Chinese heal
ers call the “ alchemical burning spaces ” of the body. The tantian is
thought of as a furnace that empowers alchemical transformation
and is the power center of the body. The powerful energies of repro
duction and vitalheat of the tantian are considered the equivalent to
fire that burns the planet's core. It is the place from which Chinese
martial artistsmove and the area where the awareness is focused in
Taoist, Chan and Zen Buddhist meditation .

Taiji — This is the familiar symbolic representation of the alchemical

mystery of yin and yang, the primal opposites that come directly
from the unity of Tao . In the taiji, we see how the yin contains a
speck of yang and the yang contains a speck of yin .

Taoism — Taoism , along with Buddhism and Confucianism , is one of the

three great philosophical and spiritual traditions of China. The sys

382 FIVE SPIRITS

 tem we now know as Chinese medicine was influenced by each of
the three traditions, but the part of Chinese medicine explored in
this book is based on the principles of Taoism and particularly
Taoist alchemy. There is no precise date set for the beginning of
Taoism . Unlike Confucianism , Taoism does not have a political,
social status. It does not have a precise date of birth or a specific his
torical figure recognized as its originator.Some contend that Taoism
is not a religion at all but rather a loose combination of teachings
and philosophies based on the revelations of mystics, priests and
sages over time.

Xi Wang Mu — The Taoist earth goddess, known as the Queen Mother

of resurrection , in a palace deep below Kunlun Mountain . Her

throne sits just above the golden fountain , the waters of immortali
ty that spring up from the earth 's core. Xi Wang Mu is considered
the goddess of life, death and resurrection. She is the keeper of the
sacred Peaches of Immortality that grow only within the bounds of
her secret mountain garden .

Yin and Yang - Yin and yang express the creative union of the opposites .
Yin is related to themoon, cold , dark, water,moisture, quiescence
and night. Yin is “ reflective” — it receives and brings into form the
impulses of the yang. Yang is related to the sun , heat, light, fire, dry
ness , activity and day. Yang is “ initiatory” — it brings activity and
possibility to the yin to be manifested in form .

Zangfu — Zang is the Chinese word used to refer to the fleshy or yin
organs that preside over the purification and circulation of the blood :
the heart, the spleen , the lungs, the kidneys and the liver. Fu is the
word used to refer to the hollow organs that transform material
received from outside the body into energy and blood : the small intes

Zangfu is the general term used to refer to all the viscera of the body.

GLOSSARY 383
A Chronology of Chinese History

TimeofOrigin
Before time, Pan Gu cracks the cosmic egg and gives rise to the cos
mos.

500,000 BCE
Time of Sinanthropus pekinensis, or Peking man — tool-using
hominids who inhabited the area southwest of what is now Beijing.

3000 BCE
Legendary Era; end of Neolithic Era . Mythological time of Huang
Ti, the Yellow Emperor who, according to legend, “ invented ” writ
ing, divination , agriculture and acupuncture. Bone needles, as well
as instruments that may be acupuncture needlesmade of jade and
stone, have been discovered dating back to this time.

2500 – 2000 BCE

Time ofthe Great Floods. According to Chinese mythology, thiswas
the timewhen the great shaman Master Yu directed the building of
canals to channel thewaters of the Yellow River to the sea, opening
the way for the developmentof cities along the riverbanks.

2000 BCE
Xia Dynasty. Development of bronze.

1700 -1100 BCE

Shang Dynasty. Acupuncture needles probably made of thorns and
slivers of bamboo.

385
1000 – 200 BCE
Zhou Dynasty.

475- 222 BCE

Warring States Period. Time of Confucius, Lao Tzu and the codifi
cation of the Neijing Suwen or Yellow Emperor's Classic of
Traditional Chinese Medicine.

200 BCE - 220 CE

Han Dynasty. School of Yin - Yang and the Five Elements developed,
building of the Great Wall, invention of paper, further codification

300 –589 CE
Six Dynasties. Introduction of Buddhism among intelligentsia , block
printing, flourishing of iron and steel technology.

618 -907 CE

960– 1127 CE
Northern Song Dynasty. Development of rituals of neidan or inner
alchemy.

1500 CE
Ming Dynasty.

1911 CE
The End of the Dynasty Era and the founding of the Republic of
China.

1949 –present
People's Republic of China .

386 FIVE SPIRITS

A Brief History of Chinese Medicine

In the spring of 1921, a Swedish scholar and geologist named Johan

Gunnar Andersson was engaged in excavation forty kilometers
southwest of Beijing. Digging into the wall of an old limestone
quarry, he and his assistant discovered some sharp bits of quartz
alongside a pile of petrified animal bones. Andersson surmised that
this discovery was evidence of the activities of ancient tool-using
protohuman beings. Carefully digging deeper, themen made a star
tling discovery that confirmed Andersson's hypothesis: the molar
and incisor of a human -like creature who had inhabited the area
some 500,000 years ago. Later they discovered the bones of this
ancient being and gave him the name Sinanthropis pekinensis
Peking man .
Andersson's find established the fact that the roots of Chinese
civilization are in China and extend back at least half a million years
into the Pleistocene Era . This confirms the fact that the numerous
Neolithic settlements along the river were built upon the pathways
and hunting grounds of even more ancient nomadic hunting and
gathering tribes .
For half a million years, people who lived along the banks of the
great Chinese river were observing nature and developing ways to
organize the world around them . Their culture, their myths, their
religious traditions as well as their language, philosophies and med
icine also developed gradually over a vast time period. Today, these
ancient concepts continue to evolve as Chinese medicine and philos
ophy is assimilated into Western culture.
From archeological evidence, we know that the Chinese people

387
were already practicing some form of acupuncture during the
Neolithic Era. There is ample archeological evidence of the use of
stone needles during the late Stone Age and the practice continued
without interruption untilmodern times.Neolithic Chinese shamans
(the healers of the earliest hunter/gatherer tribes)made needles out
of sharpened stones and jade. In fact, the word pien or “ stone
probe” is actually one of the earliest words for “ acupuncture nee
dle.” 2 In many early treatises, the word “ stone” is used synonymous
ly for " needle.” The association of the Neolithic stone and bone
probes with the origins of acupuncture reinforces our belief that
roots ofthis healing system go back to the rituals and earth -centered
wisdom of early Chinese tribal healers. The needles used by these
early acupuncturists were notmere medical instruments. They were
“ magical” tools with which the healer could clear away demons and
call up spirits.
Later, it seems probable that people during the Shang period
(1500– 1000 BCE) made their needles out of thorns, bamboo slivers
and bones, which would have disintegrated with time. However,
bronze needles from the Zhou Dynasty (1000 BCE) have been
found, and it is highly likely that much older needles exist thathave
not been discovered.
Themost important classic acupuncture text, the Neijing Suwen
or Yellow Emperor's Classic, is said to have been written during the
“ Legendary Period” (2852–2205 BCE ) by Huang Di, the culture
hero who also discovered writing, pottery and agriculture. Actually ,
the Neijing is an anthology of theories and ideas that date back to
the Neolithic times but the writing of the actual text dates back to
the Warring States Period (approximately 350 BCE) around the
same time that the great Taoist and Confucian texts were written .
From this point on, Chinese medicine continued to develop
steadily. The basic principles spread to Japan, Vietnam and Korea,
and these countries now have their own individual styles of
acupuncture. In the second half of the seventeenth century, informa

FIVE SPIRITS
tion about acupuncture - carried back by merchants and explorers
along the Spice Route - began to attract the attention of European
physicians. However, it was not until the 1800s that acupuncture
actually began to be practiced in Europe. At that time, Western trav
elers and missionaries became aware of Chinese medicine and its
efficacy . A great debt is due to the Jesuitmissionaries who began the
difficult task of seriously translating the classical Chinese texts .
In 1950, the People 's Republic of China outlawed acupuncture
as part of their attempt to eradicate what they considered supersti
tious practices. However, Chinese medicine was reintroduced and
recognized as an important part of the state medical system in the
1960s. Currently, traditional Chinese medicine including acupunc
ture and herbs comprises approximately fifty percent of health care
ture

in China and is widely practiced in Europe and North America.

A BRIEF HISTORY OF CHINESE MEDICINE

Notes

Epigraph
1. The Portable Nietzsche (New York: Random House, 1954 ), p.680 .
Introduction
1. From the Tao Teh Ching, Chapter 21. The quotations from Lao Tzu that are
used to introduce the concepts at the beginning of the chapters are based on
verses of the Tao Teh Ching as translated by John Wu and Jonathan Star; this
particular quotation is a combination of the two translations. In some cases,
I have retranslated words in order to bring out a specific aspect of their
meaning. Each of these introductory vignettes is rooted in original text. The
specific chapter on which the vignette is based is indicated in the endnotes.
The actual word Lao Tzu uses in Chapter 21 of the Tao Teh Ching (John
Wu's translation ) as “what is within me” is tz ’u , which in modern Chinese
means " this.” By examining the ancient etymology of the character,we dis
cover that it combines the radical zhi,meaning “ stop” (a picture of the foot
print of a single left foot), with a picture of aman standing facing to the right
(Wenlin CD Rom Version 2.1). The graphic communicates the character's
originalmeaning: the place where a person's footsteps stop, right here, right
now . "The graphic opens us to Lao Tzu 's crucial, and for his historical
moment, radical insight. How do I know the world around me? I know the
world from this very spot where my footsteps stop, the point where I stand
at this place in space and time.
3. When Iuse the word “ soul” in the pages ofthis book ,I am not using it to mean
the eternal spiritual entity often envisioned by the Judeo -Christian religions,
which totally separates from the material body after death to reside with the
angels in heaven above. I use the word “ soul,” for lack of a better term ,to refer
to a real yet extremely refined substance, sometimes referred to as the subtle

391
 body. The soul or subtle body constellates through the intermingling of spirit
andmatter. It is the carryingmedium of life, an ungraspable, immaterial sub
stance that brings animation and vitality to living beings. The soul is the field
of life where all spiritual growth and transformation occurs. It is the field of
relationships,where opposites intermingle to form new possibilities. The soul
is neither matter nor spirit, yet it contains qualities of both and cannot exist
without the nourishingmatrix of matter and the initiating fiery light of the
divine. In human beings, the soulhas a particular relationship to the heart,
mind and emotions; it is the ephemeral substance that brings love,meaning
and purpose to our lives. Whilemost Eastern spiritual traditions are cautious
about making definitive statements about the soul, they do not question the
presence of a vitalizing breath that animates matter. This vitalizing breath is
called vata in Vedic traditions, ruach in Hebrew and qi in Chinese . As we will
see in Chapter Two, a reasonable correlation can be drawn between this
vitalizing breath - i.e., qi — and the early Greek and Latin ideas about the
anima or breath soul.
4. Thomas Cleary, Twilight Goddess, p. 59.
5. Soothill, Dictionary of Buddhist Terms.
6 . Lao Tzu, Tao Teh Ching, Chapter 4 , translated by John Wu.
Lao Tzu, Tao Teh Ching, Chapter 1, translated by Jonathan Star.
8. Translated by Thomas Cleary, Practical Taoism , p. 26 .
9. Ted Kaptchuk uses this phrase as the title ofhis book The Web That Has No
Weaver, one of the first popular texts on Chinese medicine to be published
in North America.
10 . Anthropologists and philosophers have used the term “mythical conscious
ness” to describe a non-linear way of organizing reality. The reader is
referred to the work of Claude Levi-Strauss, Structural Anthropology and
The Savage Mind as well as Jean Gebser's Ever-Present Origin for more
detailed explorations of this topic.
11. Claude Larre and Elisabeth Rochat de la Vallée, The Secret Treatise of the
Spiritual Orchid , p. 3.
12. Fritz Perls, Ego, Hunger and Aggression, p. 201.
13. In his book The Time Falling Bodies Take to Light:Mythology, Sexuality and
the Origins of Culture (New York: St.Martin's Press, 1981), William Irwin
Thompson offers a compelling argument thatthe Sumerian DescentMyth of
Inanna, in addition to being a well-loved peasant's agricultural story and
myth ofwoman'smysteries, is also a complex metaphysicaldescription of the
movement of the stars in the heavens, with each character representing the
movement and nature of particular planets. He cites Professor Hertha von
Dechend, who sees “myth as the technical language of a scientific and priest
ly elite ” (p . 173).

392 FIVE SPIRITS

Part I: Introduction
1. Quoted without citation by Thomas Cleary, Practical Taoism , p . 28.
Chapter One: The Empty Center
1. Lao Tzu, Tao Teh Ching, Chapter 11, translated by Jonathan Star.
2. GiovanniMaciocia , The Practice of Chinese Medicine, p . 232.
3. In the terms of modern psychology, shamanic dancing induced states of
" unity consciousness.” Unity consciousness is accessed not only through
ecstatic dance but also through various forms of meditation and dreams. It
can also emerge spontaneously as a kind of grace during times of great cri
sis, love or overwhelming emotion. In this state of consciousness,boundaries
dissolve, the individual “ I” evaporates and all that is left is a sense of infinite
connection with all ofcreation. There is an encounter with wu — thenothing
ness at the center of being. This experience is usually accompanied by a sense
of divine presence, as if nothingness “makes room ” for something other.
Quoted by Isabelle Robinet, Taoism , p. 84.
5. Claude Larre and Elisabeth Rochat de la Vallée , The Secret Treatise of the
Spiritual Orchid , p. 19.
6 . Marie-Louise von Franz, Number and Time, p. 121.
7. C. G . Jung, Civilization in Transition, Vol. X of the Collected Works
(Princeton : Bollingen Foundation/Princeton University Press , 1953), p. 774 .
Cited in Marie -Louise von Franz, Number and Time, p . 121.
8. This explanation for the derivation of the character originates in Weiger and
is pointed out by Larre and Rochat de la Vallée in their text The Secret
Treatise of the Spiritual Orchid , p. 19.
9. Translated by Claude Larre and Elisabeth Rochat de la Vallée , Rooted in
Spirit, and rendered into English by Sarah Stang.
10 . Chad Hansen, “ Language in the Heart-mind,” in Understanding the Chinese
Mind: The Philosophical Roots, edited by Robert Allinson .
11. Western ideas about the self derive from the tradition of the ancient Greek
philosopher Plato,who proposed the idea that our physical form is based on
an abstract structure that has an existence separate from the physical body.
This abstract structure is an organizing principle that exists at the core of
every human being. After the death of the physical body, this abstract entity
maintains its integrity.
12. The teachings oftheGolden Flower, the flower of transformation, are attrib
uted to the Taoist alchemist Lu Tung Pin . Lu Tung Pin , also known as Lu
Yan, lived in China during the tenth century. He is considered the founder of
the Completely Real School of Taoism , which was started by his disciples in
the eleventh century. The text of the The Secret of the Golden Flower is said
to have been received “ by direct transmission ” from Lu Yan,many centuries

NOTES 393
 later. The Eastern concept of " transmission ” refers to a kind of spiritual
channeling where a living human receives wisdom from an enlightened being
on another plane of existence . The text as we know it today was written and
published during themid -eighteenth century.
13. From C . G . Jung, “ Commentary on The Secret of the Golden Flower,”
Alchemical Studies, p . 84.
14. C. G . Jung,“Commentary on The Secret of the Golden Flower,” Alchemical
Studies, p. 54.
15. Ibid ., p. 21.
16 . The term “ backward-flowing path ” is used extensively in both European and
Taoist alchemy. It indicates a process in which a person decides to use the
conscious will to stop the instinctual will from acting. Thus one is able to use
the instinctual energies (that would otherwise have been used by nature for
procreation ) for inner growth and creativity. This backward path is discussed
in more detail in Chapter 2 .
17. Ken Wilber, No Boundary, p. 8.
18. Stephen Little, Taoism and the Arts of China, p.17 .
19. A more detailed description of the experiential ground of ancient Chinese
philosophy and culture is found in the anthology Understanding the Chinese
Mind, edited by Robert Allinson .
20. C . G . Jung, Commentary on The Secret of the Golden Flower, translated by
Richard Wilhelm , p. 95.
21. Ibid., p . 185.
22. From C. G . Jung, “ Commentary on The Secret of the Golden Flower,”
Alchemical Studies, p. 37.
23. The Secret of the Golden Flower, translated by Richard Wilhelm , p. 36 .
24. Post-Jungian depth psychologists recognize a similar kind of cataclysmic
event as part of the individuation process that occurs during deep analytic
work. It is themoment when the self has an actual encounter with something
beyond itself. They refer to it as themoment when self encounters Self. This
Self, intentionally written with a capital S to distinguish it from the knowable
self of individual identity, is a reflection of cosmic wholeness . It is an unfath
omablemystery that transcends the boundaries of self and not-self,I and cos
mos. Dr. Nathan Schwartz -Salant, Jungian analyst and expert on European
alchemy, is responsible for making this crucial distinction between the imma
nent, personal self that can be known by the ego and the Self that is a man
ifestation of the unbroken wholeness and mystery of the divine. He cites the
theological concept of homoousia — the identity of the immanent and tran
scendent Self — as the Western version of the Taoist belief that a miniature
version of Tao constellates at the center of the psyche.

394 FIVE SPIRITS

25. From C . G . Jung's Commentary on The Secret of the Golden Flower, trans
lated by Richard Wilhelm , p . 80.
26 . Bach Flower Rescue Remedy is made by shining sunlightthrough the petals
ofseveral varieties of flowers and infusing purified water with this light. It is
perfectly safe, has no side effects, and yet has a powerful calming effect on
many people in states of acute shock and fright. I have also found it to be
effective in the treatment of animals. It is available atmost health food stores.
27. Pulse reading plays a role in healing traditions the world over and is an impor
tant part of Chinese medical diagnosis. A skilled acupuncturist can determine
the severity, depth and organ location of disease by reading a patient's pulses.
Sometimes it is even possible to determinehow long a person has been sick and
how soon he or she will recover.
There aretwelve differentpulse positionslocated bilaterally on the wrist, just
above the radial artery.However, unlike theWestern doctor, the acupuncturist
does not feel the actual blood pulse of the artery but rather the reflected vibra
tion of the pulse in the body tissue. When I explain pulse taking to patients, I
compare the radial pulse to a stone thrown in a pond. As an acupuncturist, I
am not interested in the stone itself but in the waves that ripple outward from
the splash . These ripples give me information about themovements of the qi,
providing an inside view of the invisible dance of the life force .
When an acupuncturist takes a patient's pulse, she or he places the fingers
on the wrist just above the artery and “ listens” to the ripples with the tips of
the fingers. At first, students learning pulse diagnosis usually claim to feel
nothing, but with time and practice , their sensitivity to sensation develops
and a whole new world opens up at their fingertips. Over time, the pulses can
be read and then “ tuned ” the way a master musician tunes the strings of a
guitar. A single acupuncture needle well placed in a point is sometimes
enough to change “ off-key,” twanging pulses into the harmonized chiming of
a dozen golden bells.
28. Dr. J. R . Worsley was an English osteopath who went to China in the late
1960s and brought important traditionalChinese medical concepts, theories
and techniques back to the West. He is known as the founder of European
Five Element style acupuncture.
29. Translated from the Lingshu , Chapter 8, by Claude Larre and Elisabeth
Rochat de la Vallée in Rooted in Spirit, p. 4.
30 . Rooted in Spirit, p . xvii.

Chapter Two: Lead Into Gold

1. Lao Tzu , Tao Teh Ching, Chapter 15, translated by Jonathan Star.
2 . Quoted by James Gleick in Chaos:Making a New Science, p.68.

NOTES 395
3 . Nathan Schwartz -Salant, Narcissism and Character Transformation, p . 18 .
4. Lao Tzu, Tao Teh Ching, Chapter 59, translated by Jonathan Star.
5. Zen master Eihei Dogen Zenji first presented the parable of the Zen cook or
tenzo to his disciples in thirteenth -century Japan . The story was recorded by
Master Dogen and finally completed by his students in 1237. It records the
enlightenment experience that Dogen had in the company of a cook at a
Chan Buddhistmonastery in China. This story is presented again in modern
form in Bernard Glassman 's book Instructions to the Cook : A Zen Master's
Lessons in Living a Life That Matters.
6. Quoted by James Gleick in Chaos, p. 307.
7. Neijing Suwen , translated by Ilza Veith, p. 97.
8. Ibid., p. 98 .
I am grateful to Dr.Nathan Schwartz -Salant for inviting me to read his work
in -progress, TheGreat Divide: The Emergence of the Modern Form of the
Conservation of Energy,which contributed to my understanding of the sig
nificance of entropy in ancient and modern healing systems.
10. Lao Tzu , Tao Teh Ching, Chapter 6, translated by Jonathan Star.
11. Lao Tzu , Tao Teh Ching, Chapter 15, translated by Jonathan Star.
12. Touching is an important part of Chinese diagnosis. Part of touching involves
palpating certain acupuncture points and reflex zones to find areas oftender
ness and temperature differences, but themost importantpart of touching is
pulse taking. Pulse taking requiresmany years of training and experience ,but
once it is mastered it becomes an invaluable tool for the practitioner. The
pulse can be felt at various places on the body but is generally read just above
the radial artery. From the quality, speed and intensity of the pulse, the
Chinese doctor can determine the state ofthe organs of the body as well as
diagnose and locate areas of qi disturbance and imbalance. For example,
from the pulse it is often possible to tell if a woman is pregnant, if the lungs
are congested or if a patienthas recently used drugs or alcohol. It is also pos
sible to tell if a patient is tense or relaxed, where tension is located and how
to best treat it. For more basic information on pulse taking, see Ted
Kaptchuk ’s book The Web That Has No Weaver. For an in -depth study of
this topic , see Shigehisa Kuriyama's The Expressiveness of the Body.
13. The Secret of the Golden Flower, translated by Richard Wilhelm , p. 55.
14. In the early 1990s, the " gate theory” was offered as an explanation for
acupuncture's effectiveness,based on studies done on pain . According to this
theory, acupuncture works to alleviate pain by inhibiting sensory nerve
responses, closing the “gates” between various segments of the spinal cord .
However, the theory did not bear out under scrutiny and was soon forgotten.
15. Moxibustion is an important part of Chinese medicine. It is a way to stimu
late points through heat rather than needles.Moxa sticks are compressed

396 FIVE SPIRITS

 sticks of the herb Artemisia vulgaris. The sticks are lit and passed in circles
an inch or two above the point or painful area.
Chapter Three: The Axle and the Wheel
1. Lao Tzu , Tao Teh Ching, Chapter 11, translated by John Wu.
2. Kiiko Matsumoto and Stephen Birch , Five Elements and Ten Stems, p. 1.
3. C . G . Jung, The Archetypes of the Collective Unconscious, p . 6.
4. Neijing Suwen, translated by Ilza Veith , p. 222.

Chapter Four: Tao Lost and Rediscovered

1 . Lao Tzu , Tao Teh Ching, Chapter 29, translated by Jonathan Star.
2. Active imagination is a therapeutic process developed by C . G . Jung in which
a person actively participates in a dialogue with images, fantasies and sym
bols drawn from the unconscious through dreams and meditation. I have
found it to be a powerful adjunct to Alchemical Acupuncture treatment as it
allows a patients to consciously integrate energetic shifts that occur at the
unconscious somatic level. This leads to insights that often have a profound
reorganizing effect on the self (for more on active imagination , see Glossary ).
Chapter Five: The Mountain
1 . Translated by Claude Larre and Elisabeth Rochat de la Vallée in Rooted in
Spirit.
2. The phrase “mere dead weight” refers to Lao Tzu 's Tao Teh Ching, Chapter
11, translated by Jonathan Star.
3. Quoted by W . Y. Evans-Wentz, in Cuchama and Sacred Mountains, p . xxx.
4. Stephen Little , Taoism and the Arts of China, p. 17 .
5. I Ching, translated by Richard Wilhelm , p. 201.
6 . C. G . Jung, The Archetypes and the Collective Unconscious, p . 19.
Part II: Introduction
1. From a translation ofShangqing texts quoted by Isabelle Robinet in Taoism , p. 131.
Chapter Six: Shen
1. Claude Larre and Elisabeth Rochat de la Vallée, The Heart, p .42.
2. Anodea Judith , Wheels of Life, p . 216 .
3. Claude Larre and Elisabeth Rochat de la Vallée, The Heart, p. 43.
4. Quoted by Claude Larre and Elisabeth Rochat de la Vallée in The Seven
Emotions, p. 16 .
5. Robert Aitken,Mind of Clover, p . 8.

NOTES 397
Chapter Seven : Hun
1. I Ching, translated by Richard Wilhelm .
2 . Claude Larre and Elisabeth Rochat de la Vallée, The Heart, p .43.
3. This material is quoted from an unrevised transcript of a lecture on Chapter
8 of the Neijing Suwen given by Claude Larre and Elisabeth Rochat de la
Vallée at a seminar in London in 1985.
4. Andrew Ellis, Nigel Wiseman, and Ken Boss, Grasping the Wind, p. 371.
5. Neijing Suwen, Chapter 8 , as quoted by Larre and Rochat de la Vallée .
6 . Nelson Foster and Jack Shoemaker, The Roaring Stream , p. 178.

Chapter Eight: Yi
1. Translated by John Wu.
2 . Quoted by Claude Larre and Elisabeth Rochat de la Vallée in Rooted in

Claude Larre and Elisabeth Rochat de la Vallée,Rooted in Spirit, p. 52.

Where there are ongoing problems with binging, bulimia, anorexia or sugar
+

addiction, seek professional help . There is no way to truly nourish your

intention and integrity until these physical-level issues have been dealt with .
OA (Overeater 's Anonymous) helps many people get in touch with the spir
itual hunger that underlies erratic eating patterns. Or seek thehelp of a well
trained psychotherapist with experience in this area.
Herbal treatment for this patient consisted of low doses of Gui Pi Tang
(Tonifying Spleen Decoction ) in tincture form over several months. If her
intermittent excess menstrual bleeding had not responded to this formula
and the acupuncture treatment, I would have considered Bu Zhong Yi Qi
Tang (Tonifying the Center and Benefiting Qi Decoction ) as a next choice,
but I have found that this second formula is more physical while the first
affects the spirit more directly.
6. The Secret of the Golden Flower, translated by Richard Wilhelm , p . 50 .

Chapter Nine: Po
1. Originally translated into German in 1929 and shortly afterward into
English by Cary Baynes.
2 . From C . G . Jung, “ Commentary on The Secret of the Golden Flower,”
Alchemical Studies, p. 39.
GiovanniMaciocia , The Practice of Chinese Medicine, p . 205.
4. Chuang Tzu , Basic Writings, from “ Discussion on Making All Things
Equal,” p. 31.
5. Ling Shu or The Spiritual Pivot, Chapter 8 .

7. Ibid ., p. 38 .

398 FIVE SPIRITS .

8. Lao Tzu, Tao Teh Ching, Chapter 10 , compilation of translations by
Jonathan Star and John Wu.
9. From a transcription of a talk on the Secret Treatise of the Spiritual Orchid ,
given at the Ricci Institute, published by the British Register of Oriental
Medicine in 1985.
10. This information comes from a lecture given by Claude Larre and Elisabeth
Rochat de la Vallée at the Traditional Acupuncture Institute in Columbia ,
Maryland in 1985.
11. Claude Larre and Elisabeth Rochat de la Vallée,Rooted in Spirit, p . 42.
12. For stubborn chronic pain , I have found that low doses of the blood
invigorating trauma formula Shen Tong Zhu- Yu Tang (included as part of the
Meridian Passage formula ) is very effective not only in relieving pain but in
helping to unlock emotions and uncover buried memories. It seemsto soften
the pain of psychological resistance and facilitate the process of uncovering
buried emotions.
13. Claude Larre and Elisabeth Rochat de la Vallée, Rooted in Spirit, p . 41.
14. Quoted by C . G . Jung in Alchemical Studies, p. 103n.
Chapter Ten : Zhi
1. Translated by John Wu.
2. I Ching, translated by Richard Wilhelm , p . 16 .
3 . Lao Tzu, Tao Teh Ching, Chapter 21, translated by John Wu.
4. Chuang Tzu, Basic Writings, from “Mastering Life,” p. 118.
5. Club drugs such as ecstasy (MDMA) and “ special K ” (Kaetamine) are a class
of mostly illegal drugs that are popular with people who frequent all-night
dance parties. These drugs are used to relax and energize as well as to help
sustain a person's ability to dance for extended periods of time. Some users
report enhanced sexual responses; however, the drugs often impair erectile
and orgasmic function.
Part III: Introduction
1 Translated by Jonathan Star.

Chapter Eleven : Chaos

1. I Ching, translated by Richard Wilhelm , p . 17 .
2. Chuang Tzu , Basic Writings, p . 127.
3. Lao Tzu, Tao Teh Ching, Chapter 6, translated by Jonathan Star.
From the Commentary of the I Ching, translated by Richard Wilhelm .
5. Isabelle Robinet, Taoism , page 134.
The joining together of the two souls brings life and their separation brings
death . At each juncture, there is chaos. Perhaps this is why at the bottom of

NOTES 399
 death . At each juncture, there is chaos. Perhaps this is why at the bottom of
the Chinese character gui,the graphicmarker of two souls, we find the pecu
liar spiral of the whirlwind, the spiral Claude Larre speaks of as the “ little
whirling storm ofdust that the ghosts leave behind them as they pass.” (See
figure 9.1 for a picture of the graphic for gui.)
7. Nathan Schwartz-Salant, The Great Divide, unpublished paper.
8. From James Gleick , Chaos, p. 308.
9. Ibid ., p . 314.
10. Isabelle Robinet, Taoism , p. 735.
11. The I Ching, translated by James Legge . The Y'I King Text: Section 1:III.
www .sacred -texts.com /ich//ic03.htm .
12 . The Chinese character for this clashing together of opposites is pronounced
" chong,” which sounds like two things hitting up against each other. The
character is composed of two radicals. One is a picture of an arrow hitting
the center of a target, thus penetrating the center of two opposites. The other
radical is a picture of a wave of water. This wave of water is often found
when there is a linguistic relationship to the concept of overflowing chaos.
Thus the character reinforces our understanding that the sudden insight that
arises spontaneously comes from the watery chaos of the unconscious.
13. Japanese Zen Buddhism , which has becomerelatively popular in the West, is
based on even more ancient Taoist and Chinese Buddhist traditions. The
greatZen master Eihei Dogen was a Japanese aristocratwhomade the ardu
ous journey to China in 1225 to study with teachers in the great Chinese
monasteries.Hebecamefamiliarwith the practice ofmeditatingon paradox
ical questions that later became a central part ofZen practice .
14. Neijing Suwen, translated by Ilza Veith , p. 98.
15 . Ibid .
16 . This transcultural association tells us that the concept of " origin ” is primal
and universal and has its source in the archetypal imagination of human
beings.
17. Webster 's Third New International Dictionary.
18 . In addition to the crucial work of Carl Jung, the idea of a core nature with a
drive toward self-expression was explored in depth by Abraham Maslow ,
who is credited with being one of the founders ofhumanist psychology.
19. The Chinese character for “ spontaneity ” is ziran, which also means
" nature.” This word has a particular importance in Taoist thought, and a
clue to its meaning can be discovered in the character that contains, as a rad
ical, a picture ofa phoenix roasting in the flames of a fire. The phoenix is the
sacred bird of Xi Wang Mu, theGoddess of the Underworld , who lives deep
in the labyrinths of the earth . She sits on a throne at the source of the Yellow
Spring, whose gushing waters are the Waters of Life. Thus spontaneity is a

400 FIVE SPIRITS

 seminal quality of the natural world . It is the irrepressible energy of life,
death and resurrection as symbolized by the phoenix, who roasts in the
flames of the transformational fire of the underworld .
20. Quoted by Thomas Cleary in The Secret of the Golden Flower, p. 107 .
21. Isabelle Robinet, Taoism , p. 237.
22. The Secret of the Golden Flower, translated by Thomas Cleary, p. 39.
23. Ibid ., p. 107.
24. The I Ching, translated by Richard Wilhelm , p. 250.
25. This meditation is adapted from alchemical meditations described by Master
Lu Tung Ping in The Secret of theGolden Flower as well as introductory Zen
meditation practices. It is a wonderful practice for anyone involved in heal
ing work for it helpsus to get out of our own way and to be open and recep
tive to wisdom that comes from unconscious and transpersonal realms.
26 . Lao Tzu, Tao Teh Ching, Chapter 4.

Chapter Twelve: Lead

1. Quoted by Fabricius in Alchemy, p. 98.
2. From The Secret of the Golden Flower, translated by Thomas Cleary, p .10 .
3. Quoted by C. G . Jung in Psychology and Alchemy, p. 124.
4. A Gnostic text quoted by Nathan Schwartz -Salant in Entropy, Negentropy
and the Psyche, p. 54.
5. Nathan Schwartz -Salant, Entropy, Negentropy and the Psyche, p. 55.
6 . Lao Tzu, Tao Teh Ching, translated by John Wu, Chapter 8 .
7. Ibid ., Chapter 11.
8. Lao Tzu, Tao Teh Ching, translated by Jonathan Star, Chapter 6 .
9 . C. G . Jung, Psychology and Alchemy, p. 340.
10. Translated and quoted by Isabelle Robinet in Taoism , p. 239.
11. Ilza Veith translation.
12. The Secret of theGolden Flower, translated by Thomas Cleary, p. 108.
13. Ibid ., p . 19.
14. Richard Wilhelm reveals the secret, encrypted symbolism of the golden
flower in his preface to his translation of The Secret of the Golden Flower.
15. Ted Kaptchuk , The Web That Has No Weaver, p . 4 .
16 . More information on focusing, including basic instructions for practice, can
be found in Gene Gendlin 's book Focusing, aswell as online at www. focus
ing.org

Chapter Thirteen: The Golden Flower

1. Psychology and Alchemy, p. 6 .
2 . Richard Wilhelm translation .
3. To the best of my understanding, it was the philosopher Jean Gebser who

NOTES 401
 first introduced the concept of integral consciousness to the world in his
book The Ever-Present Origin . Today,most philosophers and even neurosci
entists and explorers of consciousness recognize this term and use it to speak
of a new ,more expanded form of consciousness that has, as yet,manifested
in only its first incipient form in such remarkable geniuses as Albert Einstein
and Pablo Picasso. Yet integral consciousness has been a possibility for
human beings for thousands of years, and we see hints of it in great mystic
and spiritual teachers, such as Lao Tzu , Buddha and Jesus Christ.
4. Jean Gebser uses thephrase " ever-present origin ” as the title of his book. For
Gebser, the phrase reflects the play ofchange and constancy as human con
sciousness shifts through time.
5. I first discovered the concept of a “mutation of consciousness” in the work
of Jean Gebser. For readers who wish to understand this concept more fully,
Gebser offers a clear and elegant presentation in Chapter 3 of The Ever
Present Origin .
6. The I Ching or Book of Changes, Hexagram # 3.
7. Claude Anshin Thomas, At Hell's Gate , p . 109.
8. Thich Nhat Hanh, A Guide to Walking Meditation.

Appendix
1. Archeological data from Cecilia Lindqvist, China, p. 46.
2 . Lu Gwei-Djen and Joseph Needham , Celestial Lancets, p . 70 .

402 FIVE SPIRITS

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Levine, Peter. Waking the Tiger. San Francisco : North Atlantic Books. 1997.
Lindqvist, Cecilia. China: Empire of Living Symbols. Reading, Massachusetts:
Addison -Wesley Publishing, 1991.

404 FIVE SPIRITS

Little, Steven. Taoism and the Arts of China. Chicago: The Art Institute of
Chicago, 2000 .
Maciocia , Giovanni. The Practice of Chinese Medicine. Edinburgh: Churchill
Livingstone, 1994 .
Matsumoto, Kiiko , and Stephen Birch . Five Elements and Ten Stems. Brookline,
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Perera , Sylvia . Descent to the Goddess: A Way of Initiation for Women. Toronto:
Inner City Books, 1981.
Perls, F. S. Ego, Hunger and Aggression. New York : Vintage Books, 1969.
Perls, F. S., Robert Hefferline and Paul Goodman . Gestalt Therapy: Excitement
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Nhat Hanh , Thich . A Guide to Walking Meditation . Nyack , New York:
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Schwartz -Salant, Nathan. Narcissism and Character Transformation . Toronto:
Inner City Books, 1982 .
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- The Great Divide: The Emergence of the Modern Form of the
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Sessions, George, ed. Deep Ecology for the 21st Century. Boston : Shambhala
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Spretnek , Charlene, ed. The Politics of Women 's Spirituality. Garden City, New
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Soulie de Morant, George. Chinese Acupuncture. Brookline, Massachusetts :
Paradigm Publications, 1972.
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Thomas, Claude Anshin . At Hell's Gate: A Soldier's Journey from War to Peace .
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Wenlin Institute. Wenlin Software for Learning Chinese (including ABC
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TRANSLATIONS OF CLASSIC TEXTS

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I Ching. Translated by Rudolf Ritsema and Stephen Karcher. Dorset, England:
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Lao Tzu. Tao Teh Ching. Translated by John C. H . Wu. Edited by Paul K . T. Sih .
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Ling Shu or The Spiritual Pivot. Translated by Wu Jing-Nuan . Washington , DC:
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The Secret of the Golden Flower. Translated by Thomas Cleary. San Francisco:
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T'ai I Chin Hua Tsung Chih / The Secret of the Golden Flower. Translated by
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The Yellow Emperor's Classic of Medicine: A New Translation of the Neijing
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Zen Master Dogen. Instructions for the Zen Cook. Translated by Thomas
Wright. New York: Weatherhill Press, 1994 .

406 FIVE SPIRITS

Index

abdominal pain, 104 Aitken, Robert, 183

abuse Alchemical Acupuncture
of alcohol, 125 –26 , 144, experience of, 19, 94- 96
203 -5 , 208 goal of, 19 -20
of drugs, 125– 26 , 144, 203, principles of, 21-22, 362–64
205, 287, 289, 292, spirits of, 92- 94
399n5 transformational process in ,
of food, 204, 226 – 27 94 - 97
of sex, 286 - 91 in Western culture, 20 –21,
active imagination , 130 –31, 139, 65 -66
371, 397n2 alchemical burning spaces, 101
acupressure, 205 alchemical opus, 68, 234
acupuncture alchemical transformation ,
changes in , 3 338 -42
effects of, 91, 93, 99, 290 alchemy. See also Taoist psycho
first experiences with , 2 spiritual alchemy
history of, 327, 371, 387 –89 Chinese character for, 99
jing and, 80 in Chinese medicine, 69–70 ,
modern , 15 - 16 , 23, 25 94 - 97, 310
needles, 326 , 369 –70, European, 303, 328, 332,
377- 78 , 388 357 - 58
nervous system and , 91, 93, goal of, 97
99, 290 inner, 100, 289, 297, 340
origin of, 3- 4 , 25 - 27 linguistic origin of, 70
points, 7 –8, 36 , 103– 5, 124, originalnature and, 312
132 , 211, 233 - 34 , 255, principles of, xvii, 78 –81,
290 – 92, 349 371- 72
potential of, 20 – 21, 98 -99, Taoist culture of, 31 -33
370 in Western culture, xxiv
purpose of, 312 alcohol, abuse of, 125– 26 , 144,
restorative, 89 -91 203 –5, 208
spirit of,62–63, 92 -94 ambition, 275, 280
success with , 359 amenorrhoea, 103-6
adoption , 255, 260 -61 amor fati, 80
Aggressive Energy Clearing, 64 amplification , 372

407
ancient, 84 bai, 244
ancient breath body, xviii, 23 –24 Bampo, 12
ancient China, 74 –76 baths, 342 –43
ancient civilization , 74 – 76 , 82 being
ancientmedical texts, xvi- xvii origin of,6
ancient self discovery, 54 - 56 originalnature and, 308 – 9
Andersson, Gunnar, 387 self and, 44 -48
anger, 122, 125, 199, 201- 2 , 323 Tao and , 6
anima, 238 – 39 benevolence ,211 -13
animals, 270 –71 Big Dipper, 170–71, 211
anxiety, 133, 135, 144, 346 biochemistry, 91
disorders, 287 - 90 biorhythms, connection to ,
herbs for, 100 - 101 134 – 35
archetypes bipolar spectrum , of energy, 87 –89
Chinese characters and, 14 birth , 47 ,60 –61, 81, 158, 190 ,
of Five Elements , 117 -21 280, 282, 299 – 302
Five Spirits and, 23 -24 bladdermeridian, 233, 290, 292,
Jung and, 45 –46 , 48, 53, 323 – 24, 349
117 –18, 372 blocks
of psyche,modern human , of emotion, 124 – 25
45 –46 , 61 of qi, 95–97, 124–25, 223,
symbols, 23– 24, 45 –46 , 53, 356
117 blood, nourished , 209 –10, 231
Artemesia vulgaris. Seemoxibus body
tion awareness of, 289, 350
At Hell's Gate : A Soldier's biochemistry of, 91
Journey from War to Peace biorhythms, connection to ,
( Thomas), 368 : 134 – 35
autonomic nervous system , 238 , breath, xviii, 23– 24 , 135,
240 146 –48
autumn, 114, 119 female, 71 –72, 78, 265 –66
awareness language of, 19 - 20
of body, 289, 350 mind connection to , 19 -21,
of ego, 20, 52 –53, 313, 318 52 – 53, 66 , 92, 139 –40
emotional, 25 - 26 mind splits with , 20 – 21,
integrated spiritual, 50 , 52 –53, 134 – 38
53 -54 nourishment for, 225 – 27,
in meditation , 101 271, 293
of self, 285 – 86 , 331 spirit connection to , 19 - 20 ,
of Tao, 26 -28 62 –63, 66 , 73, 92 ,
axis, 23, 136 , 147 –49, 165 134 – 38, 249-50 , 357
axle, spinning, 107 –8 subtle, 148
symbols for, 147 –48
Bach Flower Rescue Remedy, unconscious, 14, 73, 249,
63 -64, 182, 395n26 254, 275, 373
backward -flowing path , 394n16 workers, 17 - 18

408 FIVE SPIRITS

bodymind Ch’i Po, 75, 128, 336
continuum , 17 –18, 373 child
innocence of, 58, 355
62 –63, 66 , 73, 92 , jing in , 81
134 – 38, 249-50, 357 original nature of, 311
bones, 275 China
breath body ancient life in , 74 –76
ancient views about, xviii, history of, 385 –86
23 - 24 mountains of, 1, 150 –52
Five Spirits and, 23 –24 , People's Republic of, 389
146 - 48 religions of, 4
movement of, 147 Chinese characters
for alchemy, 99
breathing techniques, 131, 160 archetypes and, 14
Brown's Pond, 353 – 54 for elements, 118 – 20
bu land, 292 for Five Elements, 111
Bu Zhong Yi Qi Tang, 398n5 guang, 344
Buddhism , 4 - 5 , 72 –73, 400n13 hun , 197
bugs, 83, 85, 335 huntun , 306
burning spaces, alchemical, 101 jin hua, 344
ling, 191
cancer, 347–52 for origin , 309
Cauldrons of the Spirits , 321 origin of, 12 – 13
causative factor, 104 po, 245
caveat, xx -xxi qian , 333
Celestial Pivot, 229 - 30 shen , 173 –74
chakra system , xix , 22 -23 , structure of, xix - xx, 13 - 14
147 -48, 177 , 199, 360 tan , 99
change tao , 142
in acupuncture practices, 3 tzu , 58
organic, 335 – 38 understanding of, xvi
chaos. See also huntun weiji, 314
during birth , 299 - 301 wu, 37 – 39, 39 -41
definition of, 305 xin, 42
leftover, 85 - 87, 333 – 35 xing, 111- 12
myth about, 85 - 87, 305 yi, 218
resistance to, 330 - 33 zhi, 276 , 391n2
state, 141, 298 Chinese herbs, xxi, 80 , 100 - 101,
symbols for, 303 131, 206 , 398n5, 399n12
theory, 304-6 Chinese Marxist philosophy, 327
Chinese medicine
316 - 18 alchemical concepts in ,
characters. See Chinese characters 69 – 70, 94 - 97 , 310
chelidonium , 206 Five Spirits in , 144 -46
cheng shan, 325 history of, 327, 371, 387 –89
ch 'i. See qi psychology of, 15 -17

INDEX 409
 skepticism of, 103 coniunctio , 100
symbolic images in , 60 –61, “ conscious life,” 53 –54
64 consciousness. See also uncon
traditions of, xv, xvi-xvii, scious
15 - 17, 31 -33, 297, 327 development of, 331 – 32
wisdom of, 4 , 140 dualistic , 357 – 58, 362, 374
Chinesemedicine, traditional Five Spirits and, 166
ancient texts of, xvi-xvii integrated, 359 –62 , 402n3
history of, 327 logic and, 9- 10
psychology of, 15-17 modern, xv, 9– 10, 50
transformation with , xv, 297 mythical, 9 - 10, 12
Chinese Medicine, Traditional symbols for, 166
(TCM ), xvii Taoist view of, 53 – 54
Chinese mythology, 12, 51, 74 , transformation of, 19 - 20 ,
82, 261-62, 264, 349 23 –24, 49, 65 - 66 ,
Chuang Tzu , 178, 240, 284 – 85, 341-42, 359 -62
301 –2, 330, 367 unity, 393n3
cinnabar, 100 - 101, 151, 161 of Western culture, xv, 9 - 10,
field , 101 – 2 , 182, 229, 50, 355, 362
266 -67, 382 container, of life, 106
circulatio , 367 contra natura , 159
civilization, ancient, 74 –76 , 82 control, of elements, 114 - 16
Cleary, Thomas, 5 , 316 correspondences, to elements,
cleaving strategy, 70. 112 - 14
“ cloud scrolls,” 12 cosmic light, 172
clouds, 193 –94, 199 cosmology, Taoist, 108 – 10 ,
codependency, 225 150 – 52 , 297
collective unconscious, 45, 48, cosmos
373 –74 alignment of, 26 , 85
colon, 255, 257 connection to, 70
color emergence of, 307 –8
as element correspondence, mountains and, 150 -52
114, 126 reflection of, 51
as symbolic, 182, 244 -45, creation
315 - 16 origin of, 83 –85, 305, 307 –8,
Colorado Rocky Mountains, 322 333 – 34
communism , 16 patterns of, 9 - 10
compassion , 191 yin /yang in , 156 - 58 , 277
The Completely Real School of creative process, 83 -85
Taoism , 315, 393n12 crisis - - - - - -- - - -

conception, 78 – 79, 171, 275, identity, 250

303, 375 point, 313– 16 , 325 -26 ,
Conception Vessel, 148–49, 256 , 362-66
-

266 cycles/rhythms
-

conflict, 84 - 85 biorhythms, 134 – 35

- -

Confucianism , 4 , 5 of Five Elements, 114 - 16

- -
- -

410 FIVE SPIRITS

 of Five Spirits, 114– 16 , 274 , spirit level problems,
342 144 –46 , 202, 231– 32,
of hun, 209–10 255 , 278
menstrual, 201, 204 - 5 diversity, of life, 6
in nature, 74–76 , 108– 11, divine
114 - 16 energies of, 24
sheng/k ’o, 114– 16 , 128, 274 inspiration from , 247
lifeless matter and, 328
dance , 58 Tao and, 5 -6
rain , 191-92 Door of the Corporeal Soul, 257
shamanic , 37–39, 368, Dove Tail, 256
393n3 dreams
dandelion , 206 , 209 images in , 130 – 31, 208, 318
Dark Gate , 291 -92, 301 -2 organization of, 199
dark goddess, 328, 337, 342 symbols in , 14, 48, 52
Dark Mother, 283 – 84, 290 drugs, abuse of, 125 – 26 , 144,
Darling Island, 215 203, 205, 287, 289, 292 ,
death , 81, 88 399n5
po and, 242, 252, 261, 266 , dualism , 357 –58, 362, 374
268
decisions, 197, 199, 201, 212– 13 earth element, 103 –4 , 112- 14 ,
deities, 144, 146 , 159, 173 120, 125, 217 – 18, 220 – 21,
demons,61, 140, 197 – 98, 346
243–44, 262, 265, 375 eating disorders, 204, 226 – 27 .
depression, 144, 202, 232, 323, See also diet; nourishment
346 , 351 ego
depth psychology, 53, 56,68–69, awareness of, 20, 52 -53,
139, 250, 357, 373 313, 318
desire, 288 identity and, 47 -48, 308 – 9
destiny, 51, 80. See also Tao electromagnetic energy, 77
hun and, 200 - 201 electromagnetic fields, 40 , 98 - 99
shen and, 174 –75 elements. See also Five elements ;
spirit alignment and, 145 – 46 specific elements
yi and, 216 , 222 Chinese characters for,
detoxification, of liver, 205 -7, 118 -20
209 color for, 114, 126
devotion, 234 – 35 control of, 114 – 16
dharma, 5 -6 correspondences of, 112- 14
diagnosis, pulse, 64, 90– 91, 130, function of, 114
379, 395n27, 396n12 in nature, 118 - 21
diet, 103 -4, 131, 206, 224– 27, 233, organ systemswith , 114
375. See also eating disorders seasons of, 114 , 118 - 20
directed thought, 10 – 12 sound and, 114 , 126
disease spirits of, 114 , 167 -68
heart, 184 embryo , 56 -57, 60
manifestation of, 18 , 144 -45 emergence, 280 –82

INDEX 411
emotions essences
awareness of, 25 -26 flower, xxi, 63–64 , 182,
balanced, 196 - 97 395n26
blocked, 124 – 25 of jing, 374 –75
in body, 271 –72 po and, 239 -40
experience of, overwhelming, Essences of Anterior Heaven, 375
204 Essences of Posterior Heaven , 375
Five Elements and, 121– 23 essential nature, 11
heart and, 177 -80 European alchemy, 303, 328,
imbalanced , 126 - 28 , 332, 357 –58, 389
144 -45, 196 , 219, exercise, 223, 293
317 - 18 eyes, 62, 199
movement of, 123, 240
organ systemsand, 123 Fabricius, Johannes, 372
origin of, 240-41 fatigue, chronic , 231 – 32, 352
po and, 240– 41 fear, 105, 122, 132, 283 –85, 319,
qiand, 241 324, 346
strain of, 62, 86 fertility, of yin , 71 -72
as symptoms, 317 - 18 fire
wind and, 240, 248 –49 element, 112 – 14, 119, 125 ,
emotum , 123 184- 87
emperor excess, 186
heart like, 41-42, 175 spirits and, 101–2 , 175
yellow , 151 five
empress, 78, 175 as center, 112
emptiness, 37 – 39, 53, 377 as symbol, 39 -41
enantiodromia , 102, 277, 374 Five Elements. See also specific
endocrine system , 130 –33, 275 element
energy archetypes of, 117 - 21
aggressive , 64 in balance, 143 –44, 289
bipolar spectrum of, 87 –89 Chinese character for, 111
chaotic, 316 - 18 correspondences of, 112- 14
electromagnetic , 77 cycles of, 114 - 16
female, 8– 9, 51, 71, 356 emotions and, 121 -23
huntun , 305 -6 law of, 111- 12, 335 - 38
male, 8 – 9 origin of, 108 – 10
negentropic, 73 –74, 78, 147, qimovement through, 336
190 , 275, 328, 336 soul and, 121
polarities of, 77 –78 , 83 - 85 Five Spirits. See also specific spirits
psychic , 88 –89 archetypes and, 23 –24
sexual, 288 breath body and, 23– 24,
systems, 76 –81, 83 – 85 146 –48
enlightenment, 49. See also in Chinese medicine, 144-46
immortality consciousness and , 166
entropy, 68, 73, 76 –81, 85, 91, cycles of, 114 – 16, 274, 342
96 – 97, 114 - 15, 235, 262, 298, descent of, 156 - 58
304, 328, 330, 374 modern views of, 23

412 FIVE SPIRITS

 mountains and, 153, 155 goddess, dark , 328, 337, 342
nervous system and, 22 - 23, Golden Flower, 158 , 190 – 91,
166 221, 298, 321, 340n12, 360
organ systems and, 145, 166 Governing Vessel, 148 –49,
origin of, 108 – 10, 156 267 -68
qiand,22-23, 108–10, 144, government, form of, 177
149, 336 grief, 122, 245, 255–56
as Taoistmap, xix gu , 84
flow , free, 95 - 97 guang, 345
flower essences gui,61, 140, 197 – 98 , 243 – 44,
general use of, xxi 251, 375
for shock, 63 –64, 182, myths about, 261-62, 264
395n26 psyche and, 265-66
Focusing, 375 Gui Pi Tang, 398n5
Focusing-Oriented Psychotherapy guided visualization , 210
(Gendlin ), 17
food. See also diet ; nourish Hansen , Chad , 41
ment health
abuse of, 204, 226 - 27 images about, 60 –61, 64 ,
foot massage, 293 94 – 95, 154, 253– 54
Ford, Joseph , 304 of mother, 60 –61
fragmentation , in psyche, 20 – 21, sexual, 288
52 - 53 , 134 – 38 of shen , 180 – 83, 188 - 89
Franz, Marie-Louise von , 39 of spleen, 217 – 21
free flow , 95 - 97 heart, 41-43, 375 –76
Freudian psychology, 382 disease , 184
function emotional agitation and,
of elements, 114 177 -80
of hun, 196 - 97 herbs for, 100 - 101
psychological, 145 identity and, 36 , 42, 181
like emperor, 41 –42, 175
gallbladder , 209 meridian , 64, 185 -87
garden , 273– 74 mind and, 42 -43
Gate of Life, 267 –68, 288 protector, 183
gate theory, 396n14 shen and , 42, 61 -63,
gay identity, 287 171- 73, 175 – 77
GeHong, 38 in Western civilization ,
Gebser, Jean, 359 183 - 84
Gendlin , Eugene, 17 wu and, 36
Gendlin , Gene, 350 xin and, xvi, 42 -43
gestation , 266 , 280, 299, 322 yi and, 218 - 19
ghosts, 61, 140 , 197 –98, 243-44 , zhi and, 277, 283
262, 265, 375 The Heart (Larre), 177
glands heartmind, 376
adrenal, 289, 292 wuwei and, 32
pineal, 360 xin and, 41
Gnostic philosophy, 328 Heaven and Earth , 376

INDEX 413
metals . See lead about gui, 261-62, 264
metaphor. See symbols about mountains, 148 –53
microcosm , 51, 70 , 101, 194, 275 about nervous system , xix ,
Middle Hollow , 92 - 93 148
military leader, 200, 205 about rebirth , 349 - 50
milk thistle, 206 , 209 about shen, 170 –73
mind. See also consciousness; Sumerian , 284, 392n13
unconscious mythical consciousness, 9 - 10, 12
body connection to , 19 - 21,
52 -53, 66 , 92, 139 -40 nature. See also original nature
body splits in, 20 –21, 52–53, cycles according to , 74 –76 ,
134 - 38 108 – 11, 114 - 16
heart and, 42 –43 dual, 279– 80
spirit connection to, 19 - 20 , elements in , 118 - 21
62 –63, 66 , 73, 92, living according to, 143 -44
134 –38, 249- 50, 357 of Tao, 54 -56 , 321
wu and, 36 needles, acupuncture , 326 ,
Mindell, Arnie, 250 369–70, 377 –78, 388
ming men , 267 –68, 288 negentropic energy, 73 –74 , 78,
mingling strategy, 70, 77 –78 147, 190 , 275, 328, 336
misogyny, 265–66 neidan , 100 , 289, 297 , 340
mother, health of, 60 –61 Neijing Suwen, xvi-xvii, 74 – 75,
mountains. See also Kunlun 128, 200, 247, 276 , 312, 336 ,
Mountain 378 , 388
China, 1, 150 - 52 nervous system
Colorado Rocky, 322 acupuncture effects on, 91,
cosmos and, 150 -52 93, 99, 290
meditation and, 159–61, 321 autonomic , 238, 240
myths about, 148 – 53 Five Spirits and, 22- 23, 166
self and , 152 –53, 155 – 56 , 165 mythical view of, xix , 148
as symbols, 150 - 52, 154 -55 New Age movement, 357 –58
Tao and, 153 - 54 New Yorker, 185
moxibustion, 103 - 5 , 377, Nietzsche, Friedrich , 80
396n15 - 397n15 nightmares. See sleep
Mt. Desert Island, 193 No Boundary, 49 –50
mu, 119, 258, 377 North Star, 151, 158, 169–70,
mugwort. See moxibustion 177, 340n12
Mysterious Feminine, 6 – 7 , 51, noun , in translations, 173
158, 161, 269, 301 -2, 331, nourished blood, 209 –10 , 231
335 , 345, 366 nourishment, for body, 225 - 27 ,
myth 271, 293
about chaos, 85 –87, 305 Number and Time (Franz), 39
Chinese, 12, 51, 74, 82, numbers. See also specific number
261-62, 264, 349 as symbols, 32– 33, 39 -41, 112
consciousness and, 9 - 10 , 12 nutrients, from earth , 220
of creation, 83 -85, 305, obsessive thought, 222 – 23, 225
307 - 8 , 333– 34 One Hundred Meetings, 211

416 FIVE SPIRITS

 mountains and, 153, 155 goddess, dark, 328, 337, 342
nervous system and, 22 -23, Golden Flower, 158, 190 – 91,
166 221, 298, 321, 340n 12, 360
organ systemsand, 145, 166 Governing Vessel, 148–49,
origin of, 108 – 10 , 156 267–68
qi and, 22 – 23, 108 – 10, 144, government, form of, 177
149, 336 grief, 122, 245, 255 -56
as Taoistmap, xix gu , 84
flow , free, 95 - 97 guang, 345
flower essences gui,61, 140, 197 – 98, 243 –44,
general use of, xxi 251, 375
for shock, 63 –64, 182, myths about, 261-62, 264
395n26 psyche and, 265–66
Focusing, 375 Gui Pi Tang, 398n5
Focusing-Oriented Psychotherapy guided visualization , 210
(Gendlin ), 17
food. See also diet; nourish Hansen , Chad ,41
ment health
abuse of, 204, 226 – 27 images about,60–61,64,
foot massage, 293 94 – 95, 154, 253 - 54
Ford, Joseph , 304 ofmother, 60 –61
fragmentation, in psyche, 20–21, sexual, 288
52 -53, 134 – 38 of shen, 180 – 83, 188 – 89
Franz, Marie -Louise von , 39 of spleen , 217 -21
free flow , 95 -97 heart, 41 -43, 375 – 76
Freudian psychology, 382 disease, 184
function emotional agitation and,
of elements, 114 177 -80
of hun , 196 -97 herbs for, 100 - 101
psychological, 145 identity and, 36 , 42, 181
like emperor, 41 -42, 175
gallbladder, 209 meridian , 64, 185 -87
garden , 273–74 mind and, 42 -43
Gate of Life, 267-68, 288 protector, 183
gate theory, 396n14 shen and, 42, 61 -63,
gay identity, 287 171 -73, 175 – 77
Ge Hong, 38 in Western civilization ,
Gebser, Jean , 359 183– 84
Gendlin , Eugene, 17 wu and, 36
Gendlin , Gene, 350 xin and , xvi, 42 -43
gestation , 266, 280, 299, 322 yi and , 218 - 19
ghosts, 61, 140, 197 - 98, 243 –44, zhi and, 277 , 283
262, 265, 375 The Heart (Larre), 177
glands heartmind, 376
adrenal, 289, 292 wuwei and, 32
pineal, 360 xin and, 41
Gnostic philosophy, 328 Heaven and Earth , 376

INDEX 413
Hebrew mysticism , 148 zhiand, 285
herbs, Chinese, xxi, 80, 100 - 101, images. See also symbols
131, 206 , 398n5, 399n12. See dream , 130 – 31, 208, 318
also moxibustion of elements, 118 -20
Hinduism , 177 . See also chakra healing, 60 –61, 64, 94 – 95,
system ; Vedic India 154 , 253 – 54
home, of shen, 158–59, 167, 171 imagination
homeopathic remedies, xxiv, 323 active, 130 – 31, 139, 371,
homoousia , 309, 394n24 397n2
Huang Di, 151, 376 , 378, 388 from hun spirit, 197 , 199
hun , destiny and, 200 - 201 immortality, xvii, 4 ,68, 80, 383
hun , 135 – 36 , 139, 145, 168 individuation process, 394n24
balanced, 200 - 201, 207, infertility, 266 -67
211- 13 inner alchemy, 100, 289, 297,
Chinese character for, 197 340
correlations with , 199 insects, 83, 85, 335
cultivation of, 205 - 7 insomnia , 185
detoxification of, 205 – 7, 209 integrated consciousness, 359 –62 ,
disturbances of, 200 –202, 402n3
229 – 30 integrated spiritual awareness , 50,
functions of, 196 - 97 53 – 54
healing of, 203- 5 intention , 217, 234 – 35
imagination from , 197, 199 intimacy, in relationships, 184,
liver and, 199–200, 203, 205 186
po and , 135 – 36 , 241 -42 intuition, 130, 133, 188
rhythm of, 209 – 10
soul and, 194 – 96 , 211- 13 Jade Pharmacy Meridian Passage,
vision of, 196 – 97, 199 – 201 256
wood element and , 195 – 96 , jiao, 256
199, 211 jin , 120
yang and, 147 jin hua, 45 –46 , 298, 344- 45
huntun , 141, 267, 302 – 3 jing, 79 -81, 239 -40, 339, 374–75
Chinese character for, 306 jing qi, 241-42
surrender to , 305- 6 journal, 210
huo, 119 joy, 122
Hut of Yi, 233 Jung, Carl, 39, 45 - 49, 51 -54, 59,
87, 117 – 18, 155, 238
I Ching, 154, 181, 281, 302 , 316 , justice, 196 , 199
365 Kabbalistic Tree of Life, 148,
identity 155
crisis, 250 Kaptchuk, Ted , 9, 348
ego and, 47 -48, 308 -9 karma, 275
gay, 287 kidney meridian, 279 –80,
heart and, 36 , 42, 181 290 – 92, 323– 24, 349
self and, 43 –44, 50, 56 , 171 King Mu, 160, 171
with Tao, 84 “ knot of life,” 40n8
Western, 59, 65 k'o cycle, 114 –16 , 128
414 FIVE SPIRITS
koan , 308 - 9 directed thought from , 10
Kunlun Mountain , 156 in language, Chinese , 13
meditation and, 160 linear, 13, 20, 25, 68
myths about, 148, 150- 52 nonlinear, 13 - 14
self as, 153 –55 love, 189, 191
as symbolic, 154–55 Lovelock , James, 73
Lu Tung Ping, 97, 316, 319, 344,
language 393n12
ofbody, 19 -20 lungs, xviii, 73 – 74, 146 –47 ,
noun, in translations, 173 241 -42, 245
poetry of, 59 -60
language, Chinese. See also Maciocia ,Giovanni, 36
Chinese characters macrocosm , 51, 70 , 196 , 217, 274
format of, 13 -14 malnutrition , 204
logic in , 13 mana, 237
meaning in , 14 - 15 mantra, 175, 222
origin of, 12 – 13 Mao Tse Tung, xxiii
phonetic component in , xx marijuana, 203
radical in, xx, 379 – 80 mass, 172
Lao Tzu, xvii, 2, 6 , 35, 59, 67, massage, 182 , 293, 325
71, 78, 107, 243, 282, 302 , matrix, of soul, 109
324, 326 , 330, 332, 345, matter, 78, 101- 2 , 153, 328, 330 ,
376 – 77, 391n2 333, 357
lapis, 267 McGraw , Arnie, 169
Larre , Claude, 13, 39, 65, 177, medical terms
195, 197, 243 Chinese, xv - xvi
late summer, 114, 119 Western psychological,
lavender, 215 - 16 XV -Xvi
Law of Entropy, 76 –77, 374 medical texts, ancient, xvi-xvii
Law of the Five Elements, medications, 189
111 - 12, 335 –38. See also Five meditation, 101, 131, 154 ,
Elements
lead, 96 , 327 - 30 , 332– 33, 340 293, 308, 318 – 20, 367-69
Legge, James, 307 meditation mountain , 321
li, 181 memory, 249–50
life force, 108, 118 men
light, 345 female connection to , 366
limbs, 271 yang energy as characteristic
ling, 182, 191- 92 of, 8 - 9
ling xu, 292 menstrual cycle, 201, 204 - 5
Lingshu ,65, 246 mercuric sulfide, 100
Little , Stephen , 51, 150 meridians, 7 - 8, 64 , 70 , 93, 96 ,
Little Rushing In , 184– 87 148, 186 , 233 –34, 255- 58 ,
Liu l-ming, 313, 340 290 –91, 355
liver, 199–200, 203, 205-6, 209 messenger, hun as, 211- 13
logic metal element, 112 - 14 , 119 ,
consciousness and , 9 - 10 125 -28, 245 –46 , 252 –53, 255

INDEX 415
 - _- -
-- - -
metals. See lead about gui, 261-62, 264

- - - - -
metaphor. See symbols aboutmountains, 148 –53
microcosm , 51, 70 , 101, 194, 275 about nervous system , xix ,
Middle Hollow , 92 - 93 148

- - - -
military leader, 200, 205 about rebirth , 349- 50
milk thistle, 206 , 209 about shen , 170 –73
mind . See also consciousness; Sumerian , 284, 392n13
unconscious mythical consciousness, 9 -10, 12
body connection to, 19 -21,
52 -53, 66 , 92, 139 –40 nature. See also original nature
body splits in , 20 –21, 52–53, cycles according to, 74 – 76 ,
134 – 38 108 - 11, 114- 16
heart and, 42 -43 dual, 279 – 80
spirit connection to, 19 - 20 , elements in , 118 - 21
62 –63, 66 , 73, 92 , living according to, 143-44
134 – 38, 249– 50 , 357 of Tao, 54 -56 , 321
wu and, 36 needles, acupuncture, 326 ,
Mindell, Arnie, 250 369 –70, 377 –78, 388
mingmen , 267 –68, 288 negentropic energy, 73–74, 78 ,
mingling strategy, 70, 77 –78 147, 190, 275, 328, 336
misogyny, 265 –66 neidan, 100, 289, 297, 340
mother, health of, 60 –61 Neijing Suwen , xvi- xvii, 74 – 75 ,
mountains. See also Kunlun 128, 200, 247, 276, 312, 336 ,
Mountain 378, 388
China, 1, 150 –52 nervous system
Colorado Rocky, 322 acupuncture effects on , 91,
cosmos and, 150 -52 93, 99, 290
meditation and , 159 –61, 321 autonomic, 238 , 240
myths about, 148 –53 Five Spirits and, 22 - 23, 166
self and, 152 –53, 155– 56 , 165 mythical view of, xix , 148
as symbols, 150 –52, 154 – 55 New Age movement, 357 –58
Tao and , 153 –54 New Yorker, 185
moxibustion , 103 - 5, 377, Nietzsche, Friedrich , 80
396n15 - 397n15 nightmares. See sleep
Mt. Desert Island , 193 No Boundary, 49 –50
mu, 119, 258, 377 North Star, 151, 158, 169– 70 ,
mugwort. See moxibustion 177 , 340n12
Mysterious Feminine, 6 – 7 , 51, noun , in translations, 173
158, 161, 269, 301– 2, 331, nourished blood , 209 – 10, 231
335, 345, 366 nourishment, for body, 225 -27,
myth 271, 293
about chaos, 85–87, 305 Number and Time (Franz), 39
Chinese, 12, 51, 74, 82, numbers. See also specific number
261-62, 264, 349 as symbols, 32 –33, 39 –41, 112
consciousness and , 9 - 10 , 12 nutrients, from earth, 220
of creation , 83 - 85, 305 , obsessive thought, 222- 23, 225
307 – 8, 333– 34 One Hundred Meetings, 211

416 FIVE SPIRITS

organ systems. See also zangfu treatment of, 15 - 16 , 18,
for element correspondence , 255 –56 , 399n12
114 pan , 84
emotions and , 123 Pan Gu, 82, 333– 35
endocrine, 130 – 33, 275 path . See Tao
Five Spirits and, 145 , 166 pathology, 351
nervous, xix , 22 - 23, 91, 93, Peaches of Immortality, 383
99, 148, 166 , 238, 240 , Pekingman , 387
290 · People 's Republic of China, 389
pneumatic, xviii, 73 – 74, peppermint, 206
146 –47, 241-42, 245 Perls, Fritz , 14
reproductive , 71 –72, 79 , personality
275, 292 development of, 210
for shen correspondence, shadow , 49, 250, 262 -64
175 - 77 Philosopher's Stone, 335
Western repair of, 11 phobias, 346 . See also fear
of yi, 220 - 21 phoenix , 349 – 50,
organic change, 335 – 38 400n19 -401n19
organic systems, 79 -81 phonetic component, xx
origin pictograph, 13
of acupuncture, 3-4 , 25 – 26 pien , 377, 388
of being, 6 pineal gland, 360

--
Chinese character for, 309 pivot, 32, 36 , 216 – 17, 221 - 22 ,
229 -30

--
of creation , 83 - 85 , 305 , plant parts, as element correspon
307- 8, 333- 34 dence, 114
of emotions, 240 –41 Pleistocene Era, 387

- --
of Five Spirits, 108 – 10, 156 pneuma, xviii, 379
of world , 1 - 2 , 82 pneumatic organ system , xviii,
original nature 73 – 74, 146 –47 , 241 –42, 245
alchemy and, 312 po
being and, 308 - 9 balanced, 272
of child, 311 Chinese character for, 245
Chinese character for, 309 correlations with , 245
denial of, 311 cultivating, 270 –72
of female , 311 death and, 242, 252, 261,
suffering and, 312 - 13 266 , 268
yin /yang in , 310 disturbances of, 246 –48 ,
origo, 310 252 - 53
our chaos, 303 emotions and, 240 -41
essences and , 239 - 40
in Five Spirits, 145
abdominal, 104 gui and, 261-62
chronic, 97, 247, 254, healing, 251 -53
399n12 hun and, 135 – 36 , 241-42
psychosomatic , 247, 252 – 53 imbalanced, 242 –43, 250 - 52
spirit-related, 247 nature of, 238 – 39

INDEX 417
 in pneumatic system , 147 pulse diagnosis,64, 90 –91, 130 ,
soma as, 249 –51 379, 395n27, 396n12
symptoms associated with ,
246 - 47, 252 -53
yin and, 147, 246 , 252 balance of, 17 – 18, 44, 64
possession , 257 blocked, 95-97, 124 –25,
poetry 223, 356
discussion of, 185 in breath body, 135
of language, 59 -60 chaotic , 62
Polaris. See North Star emotions and , 241
polarities Five Spirits and, 22 – 23,
of energy, 77 –78, 83 -85 108 – 10, 144, 149, 336
of yin /yang, 40, 74–75, 88, jing, 241-42
98, 134 – 36 , 145, 383 life experiences and, 16
Pole Star, 152 . See also North liver, 205, 209
Star movement of, 336
practitioner nature of, 7 – 8 , 379, 392n3
relationships of, 92, 128, 139 needling of, 326 , 369–70
vision of, 65 -66 sheng/k 'o cycles of, 114 – 16 ,
prana, 378 128, 274
present, staying in , 210 soul and, 11 - 12
prima materia, 86 –87, 328, Tao and, 26 , 134 – 36 , 311
332 – 33, 335, 378 –79 touch and, xx, 396n12
psyche, xviii, xix, 379 qian, 96 , 327 –30, 332 – 33
psyche,modern human qing, 241
alchemical view of, 87 -89 Quan Yin , 191
archetype of, 45 –46 ,61 quinta essentia, 39n6
gui and, 265 –66
mind/body splits in , 20 – 21, radical, xx, 379 - 80
52 -53, 134 – 38 rebirth , 55, 58, 156 - 58, 268,
torments of, 263-64 277, 342–44, 349 - 50
. unity in , 24, 52n20 regression, 364
psychic energy, 88 –89 relationships
psychological function, 145 of elements, 114 - 16
psychology to elements, 121
Freudian , 382 intimate, 184 , 186
modern depth, 53, 56 , patient/practitioner, 92, 128,
68 -69, 139, 250, 357 , 139
373 repolarization, of yin /yang, 98
Taoism and, xviii, 23–24, 60, reproductive organ system ,
150 71 –72 , 79, 275, 292
of traditional Chinese medi Rescue Remedy. See Bach Flower
cine, 15 - 17 Rescue Remedy
psychosomatic illness, 16 , 20, restorative acupuncture, 89 -91
281, 317 rhythm , of hun, 209 – 10
psychosomatic pain , 247, 252–53 ri, xix , 13

418 FIVE SPIRITS

Robinet, Isabelle, 315 development of, 4
Rochat de la Vallée , Elisabeth, role of, 37, 380
177, 195 spirit in , 356 – 57
Rooted in Spirit (Larre), 65 shen. See also spirit
ruach, 392n3 associations with , 175
rubedo, 182 at birth , 60
calling back , 63 -64
sage, 57 –58, 68, 81, 107, 109, characters for, 173-74
129, 178 , 291 descent of, 149, 157
Sanskrit, 5 -6 destiny and, 174 –75
Schwartz -Salant, Nathan ,69, disturbances of, 179–80
303, 329 healing, 180 –83, 188 –89
science, 70, 304 heart and, 42,61 -63,
scientists,modern, 10, 98 -99, 171-73, 175 - 77
304 home of, 158 – 59, 167, 171
seasons, 114, 118 – 20 . See also Jung and, 53
specific season myth about, 170 -73
The Secret of the Golden Flower, nature of, 380
45 –46 , 51 -53, 97, 234 , organ correspondence with ,
238 –39, 281, 315 175 – 77
self soul and, 191 -92
ancient discovery of, 54–56 Shen Tong Zhu -Yu Tang, 399n12
awareness, 285 –86 , 331 sheng cycle, 114 – 16 , 128, 274
being and, 44 -48 shih , 173 –74
esteem , 204 - 5 shimen, 266
identity and, 43 –44 , 50, 56 , shock , 60 –63, 181– 82, 208
171 shu , 258
modern discovery of, 25,65 shui, 118 - 19
mountains and, 152 –53, silence, underlying, 369 –70
155 –56 , 165 Sinanthropis pekinesis, 387
rediscovery of, 138 –42 sinologist, xx
in Western culture , 393n11 skiing, 322
wholeness and, 56 , 355 skin disturbances, 185
wu and, 36 , 43 sleep
zi and, 44, 141 disturbances, 181, 350
sensei, 85 peaceful, 196 , 206
senses, cultivation of, 270 Small Seal Script, 13
sex addiction, 286 - 91 snow , 315 - 16
shadow personality, 49, 250, soma, 249- 51
262 -64 sorcerers, 151
Shakti, 310 sorceress, 192
Shaman Wu, 291 soul, 380 –81, 391n3
shamanism Five Elements and, 121
basis of, 9, 26 hun and, 194 – 96 , 211- 13
dancing in , 37 –39, 368, matrix of, 109
393n3 po and, 238 –40

INDEX 419
 qi and, 11-12 spring, 114 , 119
shen and, 191- 92 St. John's Wort, 323
two transmuting, 321 Steiner, Rudolph , 207
sound stomach meridian , 93, 96 ,
as element correspondence, 220– 21, 229 – 30 , 346
114, 126 Stone Gate , 104 – 5, 266 -68
mantra, 175, 222 “ stone woman,” 266 –67
of singing, 219 stones, 237, 377 , 388
vibration of, 218- 19 , 277 sublimation , 382
spanda, 275 , 381-82 suffering, xvii, 312 - 13
Spice Route, 389 sulfide, 100
spinal column, 148 –49, 165 Sumerian myth , 284, 392n13
spirit. See also Five Spirits; shen summer, late, 114 , 119
ofacupuncture point,62–63, sun, xix, 13, 181
92 - 94 Support theMountain , 325
in Alchemical Acupuncture, surgery, 324 –25, 350
92 – 94 sushumna, 147 –48
bodymind connection to , symbols. See also Chinese charac
19- 20, 62 –63, 66 , 73, ters; images
92, 134 –38, 249 –50, 357 archetypal, 23–24, 45 –46 ,
destiny and, 145 –46 53, 117
of elements, 114 , 167–68 for body, 147 -48
existence of, 23– 24, 355 -56 , for chaos, 303
381 in Chinese medicine, 60 –61,
fire and, 101- 2, 175 - 64
healing level of, 130 colors as, 182, 245, 316
individual, 166 for consciousness, 166
level problems, 144 -46 , 202, in dreams, 14, 48, 52
231-32, 255, 278 for elements, 118 -20
lower /upper, 78 –79, 88 –89, about female body, 71 –72 ,
93 –94, 141, 159, 78, 265 -66
177 –78, 230, 264, 328, healing, 64 , 94 – 95, 139 ,
330 , 358 284 - 85
mountains and, 148 - 52 mountains as, 150 – 52 ,
rebirth of, 342 -44 154 -55
related pain , 247 numbers as, 32 – 33, 39 -41,
in shamanism , 356 –57 112
wood and, 196 about opposites, 77 –78
wu and , 38 - 39 snow as, 315 - 16
Spirit Burial Ground, 292, 349 sympathy, 122, 217, 219
Spirit Path, 64 symptoms, 26 , 86 , 88, 138,
Spirit Storehouse , 132 , 349 144 -45
spleen emotional, 317 - 18
deficiency in, 231–32, 235 of hun disturbance, 200 – 202 ,
healthy, 217 -21 229 – 30
meridian, 234, 346 of po disturbance, 246 –48 ,
tonic for, 398n5 252 - 53

420 FIVE SPIRITS

 of shen disturbance, 179 - 80 subtle body in , 148
as signs, 334 – 35 tradition of, 3 - 4
skin disturbances as, 185 TCM . See Traditional Chinese
sleep disturbances as, 181, Medicine
350 " Ten Thousand Things,” 6
somatic , 348 tenzo, 72 –73, 86 , 334 , 396n5
of yi disturbance, 224– 25 terror, 105. See also fear
of zhi imbalance, 278 – 79 , thermodynamics, 76 – 77, 304, 374
281, 286 Thich Nhat Hanh, 367 - 68
synchronicity , 382 Thomas, Claude Anshin , 367 -68
thought
tại chòi, 7 clear, 200 , 217
taiji, 102, 382 directed , 10 - 12
Tan, 99 excess, 293
tantian, 101 –2, 182, 229, obsessive, 222- 23, 225
266 -67, 382 unconscious, 69
Tao thyroid, 130 – 33
awareness of, 26 - 28 tian shu, 229
Chinese character for, 142 time, 360–61
connection to , 19, 46 –47, tools, for healing, 21, 94– 95, 378
133 – 34 , 137 – 38, 330 – 31 , touch
336 – 37 for pulse diagnosis,64,
divine and, 5 - 6 90 – 91, 130 , 379,
identity with , 84 395n27, 396n12
living according to , 74 –76, qi and, xx , 396n12
80 –81, 82 traditional Chinese medicine
loss of, 134 –38, 394n16 ancient texts of, xvi -xvii
mountains and, 153 –54 history of, 327
nature of, 54 -56 , 321 psychology of, 15 - 17
original nature and, 311 transformation with , xv, 297
qi and, 26 , 134 -36 , 311 Traditional Chinese Medicine
wholeness and , 5 - 6 , 46 , (TCM ), xvii
56 - 58 ,62 -63 transcendent, 49
Tao Teh Ching, xvii, 6 , 377 transformation
Taoism , 3 -4 , 5, 51, 382 –83 alchemical, 94 - 97, 338 -42
Taoist of chaos energy, 316 - 18
consciousness, 53– 54 of consciousness, 19 -20,
cosmology, 108 – 10, 150 -52, 23 – 24, 49,65 -66 ,
297 341 -42, 359 -62
map, xix process of, xv, 83– 85, 140,
psyche, 144 280 – 85, 297, 299 – 301, 341
psychology, xviii, 23– 24, 60 , of suffering, xvii, 312 - 13
150 transmission , 394n12
Tao psychospiritual alchemy
ist transpersonal experience, 49–50,
aspects of, xvii 87 -89
culture of, 31- 33 trauma, 60 –63, 181 -82, 208
principles of, 5, 9, 71–72 treasure, 327 - 30

INDEX 421
treatment in wood element, 196 ,
alchemical, 19, 94 -96 257 -58
enhancing depth of, 20 vitality, from shen , 173
of pain , 15 – 16 , 18, 255 –56 , vortex, 38, 44, 108
399n12
Tree of Life, Kabbalistic, 148, 155 waidan , 100
“ true lead,” 340 Walking Meditation , 367-69
trust, 285 - 86 , 354 Walks on the Verandah , 292
truth , 69 water, 273–74, 356
Tsou Yen , 111 element, 104 - 5 , 112 - 14,
tu , 120 118– 19, 124, 292– 93
tun , 307 wave, 307
Twelve Step Programs, 205 - 6 “ Way,” See Tao
Two Transmuting Souls, 321 weiji, 313 – 16
tzu , 58 , 391n2 Chinese character for, 314
precipitation of, 97
unconscious in Western culture, 362–66
body, 14, 73, 249, 254, 275, wuwei and , 316 - 18 , 325
. 373 Western culture
collective, 45, 48, 373-74 Alchemical Acupuncture in ,
conscious connection to , 371 20 – 21, 65 -66
personal, 47 -48, 52 , 155 – 56 , alchemy in , xxiv
239 consciousness of, xv, 9 - 10 ,
thought, 69 50, 355, 362
underworld , 153, 161, 167, 253, dualism in , 357 - 58, 362, 374
262, 268, 297, 313, 331, 337 Eastern spirituality in , xxiii,
zhi and, 274 – 76 59, 357
unity heart in , 183 – 84
consciousness, 393n3 identity in , 59,65
in psyche, 24, 52n20 logic in , 9 - 10
uterus, 71- 72, 78 medicine in , 10 – 12 , 70
cold in , 104 - 5 organ repair in , 11
psychologicalmedical terms
vata, 392n3 in , xv -xvi
Vedic India ,xix , 22-23, 147-48, self in , 393n11
275, 310 surgery in , 324 –25, 350
vessel, 84 theology in , 309
vibrations, 218 - 19, 277 weiji in , 362 –66
violence, 183, 208 wheel, turning of, 107 – 8
virtue, 199 Wheel of Life, 108, 113
vision white, 244, 315– 16
eyes, 62, 199 wholeness
of hun , 196 – 97, 199 - 201 break in , 364
lack of, 200- 201, 209 emergence of, 58
practitioner 's, 65 -66 psychic , 52 – 53
realm of, 139 return into , 47, 50, 364 –65

422 FIVE SPIRITS

 self and, 56 , 355 wuwei, 32, 61, 71–72, 176 –77 ,
Tao and, 5 -6 , 46 , 56 - 58, 316 – 18 , 322, 324, 326 , 352
62 -63 wuxing, 32 , 111- 13
Wilber, Ken , 49
Wilhelm , Richard, 45 Xi Wang Mu, 79, 150, 159, 161,
will 268–69, 297, 305, 310 , 349,
disharmonies of, 285 - 86 383, 400n19
individual, 47, 79 -81, 317 zhiand, 274 –75, 277 , 280,
instinctual, 316 , 321 -22 283
zhi and, 275, 280 – 82 xin
willpower, 275 Chinese character for, 42
wind experience and, 12 , 41
chaos and, 303 heart and, xvi, 42 -43
emotions and, 240, 248 – 49 translation of, xvi
winter, 114, 119, 354 xing, 111- 12
wisdom , 4 , 81, 133, 140, 320 – 22 xue, 36
woman . See also Mysterious
Feminine yang
body of, symbolic, 71–72, balance of, 17 - 18, 40,
78, 265 –66 74 –75, 80 -81, 288
cancer of, 347 –52 creation/rebirth and, 156 -58,
hun spirit in , 204 - 5 277
male connection to, 366 hun and, 147
original nature of, 311 nature of, 8 - 9, 71
yin energy as characteristics in original nature, 310
of, 8 - 9, 51, 71, 356 polar,40, 74 –75, 88, 98,
wood element, 103, 112- 14, 119, 134 – 36 , 145, 383
124 repolarization of, 98
hun and, 195–96 , 199, 211 shen and, 170 –73
vision in , 196 , 257 –58 sulfide and, 100
" the Word,” 219 . in Taoist cosmology, 108 - 10
words, 14 -15 Yellow Emperor, 151, 376 , 378 ,
World Trade Center, 63 388
worry, 222 -25 The Yellow Emperor's Classic of
Worsely, Dr.J.R., 64, 395n28 InternalMedicine, xvi- xvii,
wu 74 –75, 378. See also Neijing
Chinese character for, 37–39, Suwen
39 -41 Yellow River, 12, 26
as emptiness, 37 –39, 53, 377
experience of, 53, 55 -56 balanced , 228, 230
importance of, 36 Chinese character for, 218
as number five, 39-41 correlations with, 220
self and, 36 , 43 cultivation of, 225 - 28
spirits and, 38 –39 destiny and, 216 , 222
tradition of, 3 –4, 35 disturbances of, 222 - 25
wushen, xviii, 32, 138, 144, 165 heart and, 218 - 19

INDEX 423
 heart and, 218– 19 healing stages of, 280 –85
as heavenly pivot, 221 - 22 heart and, 277, 283
nature of, 145, 216 – 18 identity and, 285
organs associated with , imbalanced symptomsof,
220 -21 278– 79, 281, 286
surrender to, 317 nature of, 145, 149, 274– 76
zhi and, 277 underworld and, 274– 76
yi she, 233 will and, 275, 280 -82
yin , 8 - 9 Xi WangMu and, 274 – 75,
balance of, 17 - 18, 40, 277, 280, 283
74 -75, 80 –81, 288 yi and, 277
creation/rebirth and, 156 –58, zi, 44, 141
277 ziran, 382, 400n19
as female energy, 8 - 9 , 51,
71, 356
fertility of, 71 –72
mercury and, 100
Mysterious Feminine and,
6 - 7 , 51, 158, 161
in original nature, 310
po and , 147, 246 , 252
polar, 40, 74 –75, 88, 98,
134 – 36 , 145, 383
recognition of, 330– 31
repolarization of, 98
spirits, 159
in Taoist cosmology, 108 - 10
yoga, 324 - 25
you men , 291
Yu Yuwu, 9
yuan, 309
yun , 197
zangfu, 123, 383
Zen Buddhism , 4 -5, 72– 73,
400n13
Zen cook , 72 – 73, 86 , 334, 396n5
Zen koan , 308- 9
zhi
associations with, 278
balanced, 293
Chinese character for, 276 ,
391n2
cultivation of, 292–93
disturbances of, 279
dual nature of, 279 –80

424 FIVE SPIRITS

" Every healer creates a new medicinemanew form of service for each individual who comes
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idden at the heart of Chinese medicine is a little -known treasure

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