PART THREE: PRACTICING IN RHYTHM
Solar, Seasonal and Lunar Cycles
Yogic Exercises for Meridian Therapy
A Four Part Course on Chinese Medicine and Yoga
With Angela Patriarca LAc.
Part Three: Practicing in Rhythm
Diagrams and Key Concepts
CONTENTS
a. Universal Patterns
b. Breathing Patterns
c. The Body as an Ecosystem
d. Sequencing Based on the Nei Jing
2. Disruptions in Biological Coherence
a. Etiology of Disease
b. How To Restore the Body’s Ecology
c. Time Streams
d. Heart-Kidney Axis
3. Treating Disruptions with Yogic Exercises
a. Therapeutic Dose vs. Basic Health Maintenance
b. Mandala Rhythm
c. Practice Principles
a. Solar Cycles
b. Lunar Cycles
c. Seasonal Cycles
d. Microcosmic Orbit Holomap
THE TAO, THE WAY OF LIFE
“In the past, people practiced the Tao, the Way of Life. They understood the principle of balance, of yin and yang, as represented by the transformation of the energies of the universe. Thus, they formulated practices such as Dao-in, an exercise combining stretching, massage, and breathing to promote energy flow, and meditation to help maintain and harmonize themselves with the universe. They ate a balanced diet at regular times, arose and retired at regular hours, avoided overindulgence of all kinds. They maintained well-being of body and mind; thus, it is not surprising that they lived over one hundred years.”
“These days, people have changed their way of life. They drink wine as though it were water, indulge excessively in destructive activities, drain their jing - the body’s essence that is stored in the kidneys - and deplete their qi. They do not know the secret of conserving their energy and vitality. Seeking emotional excitement and momentary pleasures, people disregard the natural rhythm and order of the universe. They fail to regulate their lifestyle and diet, and sleep improperly. So it is not surprising that they look old at fifty and die soon after.”
(Maoshing Ni, 1995)
To understand what it means to harmonize with the universe, one must understand the two worlds that make up the universe: the world of patterns that rule nature and the world of expressions based on those patterns.
The world of patterns that rule nature is called the Tao. However, it is a world without language, so if we give it a name, that’s not it. If we try to describe it, that’s not it. As the Zen Master says, “Open mouth, already a mistake”.
If we want to know this world, we live without desires. To live without desires, is to move and change according to how nature moves us, like the clouds that move effortlessly with the wind.
In our yoga practice, this is the wisdom that lies in the space between inhale and exhale; the intersection of yin and yang; when meditation spontaneously occurs and the shen is calm and tranquil; our internal energy is contained and undisturbed (even in the midst of chaos).
The other world is a world full of “shiny objects”, or the expressions of those patterns.
This is the world with language.
The world that is fueled by desires.
This is, quite literally, shiny objects such as cell phones, billboards, stones and jewels, but also the reality that is created by our attachments, karma, and belief systems.
This is the inhale and exhale; the desire that moves us in asana.
This is what is meant when we say “yoga is ego”: we require egoic desire to concern ourselves in the first place with the transformation of our mind, spirit and body.
One world is not better than the other. They come from the same source. This is very important. However, if we only understand one, we become lost and confused. When we are only looking at the details, we are missing the original causal pattern that underlies surface phenomena. We can still do good, but we are missing part of the picture. To harmonize with the universe means understanding the patterns of the cosmos that create everything, and also seeing the form, the details that are created by these patterns as coming from the same source.
When we are able to hold both worlds in our perspective, we understand the Way of Life, and are able to adapt and harmonize with nature, its seasons and with the universe. We are able to keep our mental energy through proper concentration.
In our yoga practice we aim to not get confused by the details of what we are practicing, whether it be asana, kriya, meditation, or pranayam. We do this by remembering the underlying natural rhythm of the practice which is shown through the breath. We keep bringing our practice back to the intersection of yin and yang, the space between the inhale and exhale.
As Steve Pyka, Rocket teacher extraordinaire, says: “Eliminate confusion. Stay in the breath.”
UNIVERSAL PATTERNS
In the beginning, when wuji birthed taiji, or when the formless became formed, the universe could have created the directionality of movement based on any pattern. It could have been linear. It could have triangulated, but it didn’t. It took on a pattern that was cyclical, which means what expands outward, must return inward. The universe at large follows this cyclical pattern as is expressed through the movement of yin and yang movement. Like one huge cosmic breath, yang moves outward creating transformation, then yin recedes back inward. The transformation is complete and ready to be rebirthed with the intake of the next movement of yang. The yang movement is the inhale, the yin is the outbreath. Inhale we receive change, exhale we let go to begin again.
Let’s look at how these patterns materialize in the human form.
BREATHING PATTERNS
The six confirmations open the body to the exterior and close the body into the interior, just like the inhale expands and the exhale contracts. This rhythm mimics the greater cosmic patterns: sun rising and sun setting, moon waning and moon waxing, and seasonal shifting from winter solstice to summer solstice.
In the general sense of one breath, we inhale into our yang channels and exhale into our yin channels. All yang channels flow into the sea of yang (Du Mai), which runs up the spine. All yin channels flow into the sea of yin (Ren mai), which is stimulated by all three bandhas. So we inhale, lengthen spine, exhale, engage bandhas. This is the microcosmic orbit.
THE BODY AS AN ECOSYSTEM
All observable surface phenomena in an ecosystem are created from the original patterns of cyclical movement. There is outward motion of yang creating transformation, and inward movement of yin that completes the cycle and births the next. For example, a tree has channels that run vertically up its trunk. The flow of yang qi up and down is regulated and determined by the sun rising and setting.
In the human body, there are watersheds, rivers, seas, and details of terrain that define its landscape. The twelve primary channels are like watersheds. A watershed is defined as an area of land that collects all of its rainfall, snowmelt and runoff into one body of water. Each watershed has a defining river that runs through it as well as topographic features, like types of plants, rocks, soil, and manmade structures.
In Chinese Medicine, we call the rivers that run through and define watersheds, meridians. There are six yang and six yin rivers. Some rivers open our bodies to the exterior and some rivers close us into the interior, while others function as the pivot (or hinge). This prevents yang qi from floating out of the body and also prevents yin qi from sinking down towards death.
The luo and divergent channels are like the streams and creeks that flow out of these main rivers (meridians). They store undigested, unprocessed emotions, trauma, and pathogens that cannot be processed in the now by the twelve primary meridians. The eight extraordinary channels are the oceans that provide a deep reservoir for the waters of the rivers to be collected and to also provide waters to flow outward, when the rivers get low.
The energetics of the rivers, or channels, are more superficial distally and deeper as they move inward towards the organs.
The yin and yang rivers are:
upper and lower taiyang, upper and lower yangming, upper and lower shaoyang, upper and lower taiyin, upper and lower shaoyin, and upper and lower jueyin
DISRUPTIONS IN BIOLOGICAL COHERENCE
Shen is the basis of all healthcare and ecological stability.
Shen is a configuration of the space-time continuum.
Space refers to qualities of heaven, yang, pingala nadi and Du Mai
Time refers to the qualities of earth, yin, ida nadi and Ren Mai.
At the center of that intersection of time and space is light, or shen, and gives us biological coherence.
Disruptions in breath patterns demote the ability for shen to flow causing a decrease in biological coherence. We call this disease and illness.
The Heart stores shen. The blood vessels are the emissaries of the Heart. When we move our qi, blood and fluids with yogic exercises, we are restoring the flow of rivers through the watersheds of the body so that shen can return itself to the body and the body can remake itself according to its original template.
What is the experience of shen? It means that we align ourselves with the resonance of the Heart. We will always do this naturally; all intention comes from the Heart, unless intercepted by the mind.
In other words, the tissues of the body are always breathing. They are all breathing around the center point of coherence, the Heart. So as long as everything is being nourished and fed with the inhale and things are releasing and letting go on the exhale, there is “tensegrity”, or a balance of strength and flexibility in our system. If we disturb this system by binding it in any area, it results in an obstruction pattern, or stagnation or a “block”. This blockage is usually silent, but somewhere on the other side of our body, something starts to not breathe well and pain, illness or disease appears.
ETIOLOGY OF DISEASE
Disease is the result of an impairment in biological coherence and breathing patterns.
According to Japanese Meridian Therapy, disease begins with the deficiency of a yin organ. When a yin organ becomes deficient, it causes disruptions in the qi, blood and fluids all around the body’s ecosystem. Breathing patterns have to do with the body’s ecology running smoothly and harmoniously and are rooted in natural rhythms of yin and yang, inhale and exhale. So we say that the root of disease is caused by a deficiency in a yin organ causing the breathing patterns through the twelve watersheds to become disrupted and preventing the shen from illuminating these areas. (shen being the spirit of the Heart, and the blood vessels being the emissaries of the Heart)
When a yin organ becomes deficient, it changes the body’s ecology. So it is not that we are invaded by a pathogen, or something happens to us that causes an illness. It is that our body’s ecology changes in a way that creates an internal deficiency that creates an insufficiency in wei qi, or our defensive qi. Therefore treatment is focused on restoring harmony to ecology, rather than “fighting off” or “killing” something.
Preventative treatment aims to deal with disease before it occurs. It does not concern itself with direct intervention.
Preventative treatment can harness nature’s flexibility while the karmic load is not that heavy.
Curative treatment requires a heavier hand in correcting breath patterns to their original template.
HOW TO RESTORE THE BODY’S ECOLOGY
The health of a watershed is seen by the flow of its river. So we treat the twelve rivers (which include the sinews of the river, and the collaterals of the river) and essentially do ecological restoration on the twelve watersheds.
We tell the rivers to please move fluids and move it more to the joints, so that when the body has enough qi and fluids to do so, it can begin to move it out of the body. (sweat, defecate, urinate, purge)
The two main ingredients we need to rid the body of pathogens and therefore to strengthen the body’s wei qi are yang qi (warmth) and fluids.
Let’s take a closer look.
When something comes into the body, it will either get rid of it or it will go deeper. If, at the level of the primary channels, the body doesn’t automatically sneeze, defecate, sweat, vomit or urinate it out, the divergent channels will reach in and pull the pathogen into the synovial fluid of the joints. When the joints begin to leak, either we can support the body so that the joints can still hold it, or we attempt to get the body to evacuate the pathogen. We can drive it deeper if there is not enough fluids and yang qi, and the body will look for other areas it can push the pathogens into latency. First it uses thin fluids of the sinuses and the band around the waist (the Dai Mai). Once the thin fluids in circulation are consumed, the body starts to use the thick fluids (hormones). Remember that thick fluids travel to the curious organs (brain, uterus, blood vessels, bone marrow, gallbladder, and bone). This level of fluid consumption is where chronic degenerative diseases and cancers are formed.
Asana, kriyas, qigong, and pranayama ask the body to circulate fluids, qi and blood through the twelve primary channels. How effectively our practice achieves this depends on:
How nourishing our practice is. Are we forcing and reaching beyond what the breath and physical structure allows, which creates heat in the system and dries fluids.
How deeply we are able to squeeze, compress and therefore cleanse the organs, muscles and joints through the action of the bandhas. Bandhas will stabilize the spine, so that qi, blood and fluids are moving up and down the spine.
Whether or not we are creating disruptions in breathing patterns by practicing with a major imbalance in effort (yang) and ease (yin).
Timing of your practice. Are we in the flow of nature? Time of day, adjusting our practice based on seasons of the year and also seasons in our life!
Lifestyle choices that support mediumship (qi, bloods, fluids, shen, and spirit): sleep, sex, emotions, food, management of our desires and attachments, living in the resonance of our hearts.
TIME-STREAMS
The twelve primary meridians are all about the now. They are about the moment to moment processing of our daily lives. When we come into contact with the universal social matrix around us, we connect to our environment through the outermost part of our channels. (jing-well point). Our channels then fire up yang qi in response to these stimuli, whether the stimuli are mental, physical, or spiritual. (ying-spring point). The channels then flush pathology out with damp fluids. (shu-stream point). If the experience is too much to flush out, it’s too painful, or we don’t have the capacity or fluids to flush it out, it goes in deeper to the level of the yuan-source point, which holds our purpose as the emissary of the Kidneys (the organ that holds our karmic imprint, or jing). If these undigested experiences of our day to day lives aren’t released, and they get past this triage system, the xi-cleft point shuts its gate so that pathology must stay distal to this. When this processing system fails (lack of qi and fluids), the body starts to pull the pathogen into latency via the Luo channels, then the Divergents and then finally, if left long enough, into the organs.
So, we always address the primary channels before addressing the compliment channels.
Address now first, then what is hidden into latency. They are called “primary” for a reason. If we don’t address the primary channels, there is no river to carry the pathogens out. There must always be an exit route. Are the bowels moving smoothly? Is urination regular? Is there enough qi and fluids to move the river?
Primary channels are the now. Luo channels are another time stream of what we need to store because we couldn’t deal with it now. Divergent channels hold what we refuse, or cannot deal with chronically.
What we are trying to do with our practice is to free ourselves from these stored memories so that we can live in the now with as much freedom, expression and flow as possible.
HEART-KIDNEY AXIS
We are in an era of civilization where there is a gross imbalance in the Heart-Kidney axis.
As a species, we have evolved our natural ability to be self-referential. This in and of itself is not a problem. However, in recent history, the invention of social media, smart phones and the like has created the illusion that we are the center of the universe. This kind of neurosis causes disruption at the most fundamental level of our energetic system, the fire and water axis, the Heart-Kidney axis.
The Kidneys represent winter. They are the energy of inward reflection. The Heart represents the season of summer, when nature communes with beauty and expresses outwardly. The Kidneys therefore hold our capacity to self-reflect, nurture and care for ourselves. The Heart holds our capacity to connect to and care for others. The Kidney-Heart regenerating cycle is that we must care for and love ourselves before we care for and love others. This axis is at the center of our endocrine system. It is the basis for the microcosmic orbit. It is the most fundamental breathing pattern for humans. Depression can be a sign of too much inward reflection and self-referencial perspective and not enough caring for others.
TREATING DISRUPTIONS WITH YOGIC EXERCISES
For the scope of this module, I would like to focus on what yogic exercises do to build and move qi, blood and fluids in the body. Our next module, module four, will focus more in depth on, as Swami Satyananda Saraswati puts it, the “removal of mental problems”. They are actually not independent issues, as one affects the other, but for the purpose of learning, it’s best to give them each their own due spotlight.
As discussed already, asana, kriya, pranayam and qigong can be used to build and move qi, blood and fluids through the twelve primary channels, as these are the rivers through which we can access the present moment, our current condition. Because these channels flow in and out of the luo, divergent and eight extraordinary channels, they most likely also affect them. To what degree, I believe, depends on how aware we are, how much body consciousness we have, our egoic state, our knowledge of our conscious and subconscious mind, how we practice and if we are taking the correct “medicine” for the issues we are trying to solve. Remember that our body is carrying around our memories, our stored emotions, and our karmic patterning. We have to work on all the bodies (physical, energetic and mental/spiritual).
THERAPEUTIC DOSE VS. BASIC HEALTH MAINTENANCE
Therapeutic dosage means we are sending strong signals to the body to change in a very specific way. Basic health maintenance is a way of taking care of ourselves that keeps the body at its current level of health. Basic health maintenance can support health to eighty percent efficacy. But if we want to address a health concern, develop our practice in a certain way, or deal with aspects of ourselves that lay dormant, we have to give ourselves a therapeutic dose.
When we want to make a change we have to send signals to the body to make a change.
Change refers to walking outside the boundary of our habitual patterns. Like a lion that has been leashed, being unleashed, she must find how to step outside the chain's circumference.
The first step to take when wanting to make a change is to eliminate that which is keeping us in a holding pattern. Most people have a difficult time at this step, as it requires one to recognize something isn’t working and to be willing to try something new. For example, when Jonathan wanted to padmasana, he was required by Master Suresh to give up certain foods, as these foods were keeping Jonathan’s body in a holding pattern, unable to flex the knees and hips to the required demands of full lotus. Other things that keep us in holding patterns could be self-doubt, fear, addiction, delusional thoughts, belief systems, cultural patterning, and pathologically self-centered desire.
After identifying the issues that are keeping us stuck, the next step is to build where there is deficiency and clear where there is stagnation. In asana and kriya practice, “building” means strengthening. To “clear” stagnation in asana and kriya practice means to work on opening the body, creating more flexibility and length.
In order for the body to receive this signal, one must do this repeatedly over and over again until the desired outcome is attained. In the example of Jonathan and padmasana, he practiced for 23 days in a row before he attained full lotus. This is the wisdom of practicing in the rhythm of a Mandala.
MANDALA RHYTHM
The mandala rhythm gives the body the chance to go beyond its usual routine of practice. We include longer sessions of pranayam and meditation so that the nadis receive the message to balance, harmonize and clear stagnation. We go longer and deeper into the physical directions of openings and abilities. We clear stagnation and allow the free flow of shen to restore brightness to the channels.
As the sun rises and sets, the concept of a day and a night arises; and as the sun travels further or closer to the earth, so we observe the changing of seasons. These repeating patterns occur in cycles, or mandalas, and the masters of yesterday observed how they affected not only plants and animals, but also humans and their behaviors. The expert farmer will know when to plant certain crops and when to harvest others. The established yogi will know when to follow spiritual pursuits and when to manage the physical body.
The Swara yogis in particular became quite concerned with the inner cycles of the human body and consciousness, and how to follow these cycles to achieve harmony with nature, mastery over the self, and ultimately liberation. In order to achieve these goals, it is necessary to develop a particular sensitivity so as to become absolutely aware of the inner current of energy moving through the subtle channels. The development of this awareness requires time, dedication, and correct practice.
In the practical application of the Bheemashakti yoga system, the Mandala rhythm is the specific way of timing periods of practice that takes into account the cycles of nature so that we achieve the greatest transformation with the least amount of resistance. The Mandala can be done in one, three, seven, twenty-one, forty-eight or one-hundred and eight day intensive cycles, and is one of the cornerstones of using yogic exercise in therapeutic doses.
In ideal circumstances, the Mandala rhythm includes two practices per day, diet modification, and specific timings of practice. The intention of the Mandala is the transformation of the physical body and developing a deeper awareness of the inner environment.
The morning practice begins and ends between 12-6 am to ensure that the body is in its most receptive state, before it begins to become heavy and stiff. This is the ideal time to work on opening the blockages in the body. The “dry” practice is done at this time, where the practitioner does not intentionally induce a sweat, avoiding the false sense of opening that is achieved through raising the body heat. This is also the ideal time for meditation and pranayama.
The afternoon practice is repeated between 12pm-6pm and the focus shifts to energizing and strengthening the body. This session may emphasize more physically demanding practices that rely on raising the body heat and inducing sweat, developing the “wet practice.” The practitioner will be able to go deeper into openings that were not accessible in the early morning, thus further refining the body.
Although the Mandala rhythm will have some universal benefits for all practitioners, each person’s experience will vary and must be tailored to their constitution. For those who struggle with extreme restriction of the body, the morning session is the most important time to practice. Additionally, an exclusive diet of fruits and vegetables combined with periodic fasting may be recommended to further augment the process of transformation during the mandala. For those who struggle with a weakness in the body, both sessions will be important, and dietary emphasis will be put on foods which create more energy and vitality.
In order to correctly practice yoga using the Mandala concept, the student must have enough free time to do so. Furthermore, all stressors (job, relationship, finances) must be at the minimum level for a successful yoga practice. Depending on the state of the body and mind, multiple mandalas may be necessary to achieve a specific goal.
PRACTICE PRINCIPLES
The following list are guidelines for how to use Yogic Exercises for Meridian Therapy as a supplemental aspect of our preventative and, when appropriate, curative health care system. A good healthcare system employs the help of all resources, such as food therapy, acupuncture, massage, herbs, western medical care, and qi gong at the right time for the right disease.
Know why and when to use the four types of breathing methods in physical practice:
Normal breathing - very little emphasis on manipulation or putting conditions on the breath. Good to use during kriyas.
Kapalabhati breathing - eighty percent focus on exhale, twenty on inhale
Since the exhale is the yin aspect of our breath, this is considered a building type breath. It encourages strength and tonification versus flexibility and sedation.
Bhastrika - fifty percent effort on inhale and exhale
Moves qi very strongly, drying. Good for drying up dampness.
Ujayi breath - used to encourage microcosmic flow up and down the spine
- inhale from Du 1 (base of spine) and up the spine (spread, make space, axial extend).
- exhale down the Ren channel to Ren 1 (between the anus and genitals) to consolidate qi in the lower bandhas.
First tonify, then move. If there is not enough qi, blood and fluids (mediumship), there is nothing to move! It takes qi to move qi. It takes yang qi and fluids to move pathology out of the body.
Correct practice means to practice in a way that is producing the desired results. If we aren't getting the results we want, try something new!
Always aim to bring yin and yang into balance. In kriya practice this means bringing strength and flexibility into equality. In asana, this means to bring stability and ease to postures and transitions between postures.
Remember that shortening the breath is an attempt to speed up time and rid ourselves of the discomfort of the present moment. Primary channels live in the now. Shortening one's breath will most likely disrupt the breathing patterns that restore balance to the body’s ecology and be counterproductive.
Practice from the earth up. If doing asana, establish postures in this order: feet, hips, shoulders, bandhas and drishti. If practicing kriya, begin with muladhara chakra and move up the chakras.
The most important part of physical practice is the spine and breath. Limbs are secondary. This is because attachments are held and shown in the breath. Karma is held in the spine. Therefore, prioritize primary opening over secondary and tertiary.
In all yogic exercises, aim to connect the spine with the Earth through the Kidney meridian.
Use the wisdom of the seven chakras and seven dimension kriya practice to solve issues or “injuries”. Locate where the issue is, whether it be a muscle, nerve, gland, element, organ or meridian. Figure out which chakra is associated with the problem area and which dimension. To treat, balance the strength and flexibility of the abilities in that dimension by addressing imbalances of the chakras lower down. Always begin with muladhara and work up. For example, if one has neck issues in shoulderstand, a fifth chakra issue, one would first do standing splits, forward bend, spinal twists and backbend kriyas to prepare the body for a deeper understanding or a fresh perspective on shoulderstand.
Weak bandhas are always at the root of “injuries'' that result from our practice. Track where the injury is, move medially and locate the nearest bandha. To strengthen that bandha, first strengthen mulabandha and move upward.
Yoga is the cessation of the fluctuations of the mind. We cultivate our practice in a way that desires move like clouds through our mental space. Evaluate progress by listening to the breath. Then we will know if we are disrupting breathing patterns with attachment and self-centered desires. If there is a lot of mental chatter, breathe louder and focus on the sound. Practicing with earplugs helps in this case as well.
Establish primary openings first, then secondary, then tertiary, even when practicing asana. Use modifications and props to alleviate undue pressure on joints. Spine comes first! (unless we are working on something that needs a little give in the spine in order to progress towards eventually straightening the spine.)
Remember that every intention comes from the heart, unless interrupted by the mind.
Sequence the practice based on the six successive stages. (six confirmations)
Excessive staring damages the Heart qi and depletes Liver blood. Soften the gaze while you practice and be mindful of the computer, phone and tablet use.
Connect the practice to the channels. Be with the channels. They will bring us into the now.
Practice in rhythm with macrocosmic cycles.
Overreaching or going beyond where the body is at the given moment produces unnecessary heat in the body, dries up precious fluids and reinforces the habit of aggression. (please, stop forcing a bind.)
Advanced abilities are only special because we make them special.
No amount of “perfect” can give us health. Trying to create a life that has all the things we think are healthy still doesn’t guarantee health and wellbeing.
The truth is that the medicine lies within. Acceptance of our human condition, our suffering and karma is the most curative medicine of all.
MACROCOSMIC CYCLES
“In the context of the transformations of nature, one must reflect and experience the art of healing…All methods of acupuncture must be in accordance with the movements of the four seasons, the moon, the sun, and the stars. These factors will impact the functions of the human body.”
SOLAR CYCLES
Cycles that move with the movement of the sun. Every day we experience this solar cycle. Not just us, but the trees, the plants, and all other living beings on earth. In a tree, for example, there is a rising of yang in the trunk of a tree as the sun rises, and an increase of yin as the yang fades with the setting sun. In the human body the qi flows through all twelve primary meridians in two hour increments. We call this the circadian channel flow.
When energy is flowing through the organ system in this two hour increment, this is the best time to do actions and habits that support the organ and its entire matrix. For example, when the qi is flowing through the Large Intestine channel between 7-11am, this is the time to have a bowel movement. Here are some habits that we can adopt to encourage good flow through the channels. Habits can occur out of order within each element system. For example, one can do activities of the Large Intestine time during the Lung time, but not the Kidney time.
Lung 3–5am
Breath centered practices: pranayam, qi gong
Drink warm water to calm, open and soothe the lungs
Be with one’s grief. Write a gratitude list, because as Martin Prechtel says in his book The Smell of Rain on Dust, “Grief is a form of generosity, which praises life and the people and situations which we have lost. Grief that praises life shows the depth of our appreciation for having been given life enough to begin with, to experience both love and loss and that with all the mistreatment we humans give to the earth, we still have this amazing unlikely opportunity to actually speak and bathe in the Divine.”
Large Intestine 5–7am
Let go. Physically have a bowel movement, emotionally release what we are holding that we no longer need.
Stomach 7–9am
Eat and receive nourishment into the body
Spleen 9–11am
Nourish muscles with movement and metabolize sorrow’s residue, so that the Heart qi, that will flow next will be free and unencumbered. Complete activities that need a lot of intellectual processing. Organize the spreadsheets, schedule the meetings, work on finances or write the reports.
Heart 11–1pm
Connect to purpose. What is ours to do today? How can we be of service? Journal, paint, write, create.
Small Intestine 1–3pm
Receive nourishment from food. Sort the pure from the turbid. What brings freedom and a sense of lightness and clarity? What remains unclear and needs more metabolizing or processing? Make actions based on the heart’s calling. If the body’s internal environment feels muddy or there is a sense that something isn’t right, be especially mindful to nourish with Clear Meals. This could be an issue with the functioning of the Small Intestine. (see Welcoming Foods by Andrew Sternam)
Urinary Bladder 3–5pm
Let things flow unimpeded by fear. Be open to new possibilities. Dip our feet in the river of knowledge, becoming Saraswati, the goddess of knowledge. Her knowledge flows continuously. We can access this by just reaching out and touching her water. Study. Learn. Drink water and keep the body cool and non-reactive.
Kidney 5–7pm
Retreat into our own being. Take rest. Meditate. Return flow back to source with restorative types of resting. Shakti mat or such if there is extra tension. Receive body work. Give ourselves back to ourselves. Eat nourishment.
Pericardium 7–9pm
The Pericardium receives yang qi from the Heart and carries it down to the Kidneys. Start to wake up this Heart-Kidney axis with gentle relaxing and nourishing activities. Take a slow evening walk. Read a book on the porch. Play or listen to music. Bring the body back into harmonious action. Reduce anxiety provoking thoughts or activities that disconnect the heart and kidney. This is said to be a great time for sex, but why limit ourselves?
San Jiao 9–11pm
The Kidneys, having received proper rest and nourishment will have enough yin and yang to support the San Jiao to metabolize and regulate the water passages. The San Jiao’s paired confirmation organ is the Gallbladder. During this time the warm mist begins to relax and soften the Gallbladder channel, so that blood can flow back into the Liver to be stored during sleep. Be deep into sleep by 11pm.
Gallbladder 11PM–1am
Deep, restful sleep allows the Gallbladder channel to relax and move blood back into the Liver. Make sure the sleeping area remains free of stimulation and activity.
Liver 1–3am
This is the time of deep restoration through sleep. 70% of the body’s blood will return to the Liver and yin will build in all the organs. The Liver being full of blood provides enough blood for the Heart to be relaxed and to dream. Dreaming is a function of our subconscious processing our day’s activities so that we can wake light and refreshed.
LUNAR CYCLES
“During the new moon, the blood and qi also begin to flow more easily. At the height of full moon, the blood and qi are full and the muscles become strong. When the moon wanes, the channels and collaterals become empty of blood. Wei qi decreases during this time. The muscles become less nourished… During the new moon one should not sedate. During the full moon one should not tonify.” (Maoshing Ni, 1995)
The wisdom of the Nei Jing teaches us that we must adjust the effort of our practice throughout the month according to the phase of the moon. During the new moon, we must not do too much clearing. This could weaken our organs. During the full moon, it is important to not flood more qi and blood into our channels as they are already full. This could cause stagnation. For this reason, we practice according to the 60/40 principle on the new and full moons, if at all. We use 60% percent of our usual effort, and surrender the other 40% percent. Just let it be.
What we are discussing here is about “how” we practice, not “what” we practice. It doesn’t matter if we are doing handstands or pigeon, we can do both of these in ways that tonify or sedate. To tonify means to build up our qi and blood. To sedate means we clear qi and blood. The effort we impose on our practice is what gives our practice the general quality of tonification or sedation.
SEASONAL CYCLES
“During warm weather and bright, cloudless days, blood flow is smooth. The wei/defensive qi floats to the surface. Conversely, in cold, cloudy weather with little exposure to the sun, the flood flow becomes choppy. The wei wi does not flow to the surface as easily. ” (Maoshing Ni, 1995)
In general, one should do less exercise in the winter and more in the summer. This works in harmony with the availability of yang qi to work with what is available during these seasons. There is less wei qi floating to the surface in the winter. This means the muscles are less nourished. The opposite is true during summer months. During transitional months, there are fewer issues of depletion and repletion as yin and yang are in a more equal balance.
Focusing on the organ/element of each system and doing supportive kriyas/asanas helps us to follow seasonal changes to properly regulate qi and blood.
The seasons discussed here are based on the Chinese calendar known as the Ten Thousand Year Calendar. This calendar is defined by lunar months. The seasons are therefore based on the lunar rhythms and are said to be more accurate in describing the seasonal shifts as they occur in nature. This is in contrast to the Gregorian calendar which is based on the solar cycles.
We can construct our general yoga practice to be in rhythm with the change of seasons. When we pay attention to the elemental transformation we are coming from and going to, we allow the organ system to open and and receive breath. This, in turn, will allow for the smooth flow of qi and blood throughout the body, as each organ system affects and is affected by all the others.
Beginning of spring · 5 February · wood · manipura · twists, handstands, lotus mini-dimension
Rain water · 19 February · wood · manipura · twists, handstands, lotus mini-dimension
Waking of insects · 6 March · wood · manipura · twists, handstands, lotus mini-dimension
Spring divide · 21 March · wood · manipura · twists, handstands, lotus mini-dimension
Pure brightness · 5 April · wood · manipura · twists, handstands, lotus mini-dimension
Grain rain · 20 April · earth transition · seven chakras · seven dimensions
Beginning of summer · 6 May · fire · anahata · backbends, forearm stand
Grain full · 21 May · fire · anahata · backbends, forearm stand
Grain in ear · 6 June · fire · anahata · backbends, forearm stand
Summer extremity · 22 June · fire · anahata · backbends, forearm stand
Slight heat · 7 July · fire · anahata · backbends, forearm stand
Great heat · 23 July · earth transition · seven chakras · seven dimensions
Beginning of autumn · 8 August · metal · vishuddha · shoulder stand
Limit of heat · 23 August · metal · vishuddha · shoulder stand
White dew · 8 September · metal · vishuddha · shoulder stand
Autumn divide · 23 September · metal · vishuddha · shoulder stand
Cold dew · 8 October · metal · vishuddha · shoulder stand
Descent of frost · 24 October · earth transition · seven chakras · seven dimensions
Beginning of winter · 8 November · water · muladhara · standing splits, leg behind the head mini-dimension
Slight snow · 22 November · water · muladhara · standing splits, leg behind the head mini-dimension
Great snow · 7 December · water · muladhara · standing splits, leg behind the head mini-dimension
Winter extremity · 22 December · water · muladhara · standing splits, leg behind the head mini-dimension
Slight cold · 6 January · water · muladhara · standing splits, leg behind the head mini-dimension
Great cold · 20 January · earth transition · seven chakras · seven dimensions
MICROCOSMIC ORBIT HOLOMAP
I have taken the seven chakras, the seven dimensions and the microcosmic orbit and arranged them in sequential order according to the lunar and seasonal cycles. The following is a diagram of waning and waxing of yin and yang within the flow of the microcosmic orbit and its correlating moon phase, season, element and practice.
BIBLIOGRAPHY
Maoshing, Ni. The Yellow Emperor’s Classic of Medicine: A New Translation of the “Neijing Suwen” with Commentary. Shambhala, 1995.
Neal, Edward. “Nature in Medicine.” Qiological Podcast. Nature in Medicine, 11 July 2023.
Prechtel, Martin. Smell of Rain on Dust. North Atlantic Books,u.s., 2015.