Cultivating Ki Flow and Mindfulness, Manifesting Mind

Written by Charlie Badenhop

Starting Line

This article isrepparttar second in a three part series. In my first article in this series I talked about "Energy, Spirit and Mind" and introduced how these terms are used in Seishindo. In this article I am going to talk about how to cultivate "ki"repparttar 122254 energy that isrepparttar 122255 source of all life. If this isrepparttar 122256 first article in this series you are reading, you might want to first read my last article, so you have a better understanding of how we think about "ki" in Seshindo.

No one has absolute knowledge (except through faith) of where ki originates from and no one knows where our personal ki goes to after we die. Ki springs fromrepparttar 122257 depth ofrepparttar 122258 universe as well as fromrepparttar 122259 depth of our soul. The way of ki is a gigantic and fascinating mystery, and one that is well worth exploring. In studying ki we can come to a deeper understanding of ourselves, our relationships, andrepparttar 122260 world we live in. Our study of ki can help to liberate us as we become better attuned torepparttar 122261 music and poetry of our heart and soul.

Having an experiential understanding ofrepparttar 122262 nature of ki leads us to encounter a natural, creative intelligence, that far transcendsrepparttar 122263 abilities and powers of any one human being. Ki isrepparttar 122264 common denominator we share with all of life. I believe that ki is essentially, expansive, mutable, and supportive of life, and that it can adapt to an endless variety of forms and functions depending on how it is received, shaped, and utilized by our system.

I wrote above that ki is "supportive of life" and I want to explain this a bit more here. Ki supports life when our system is able to let it flow unimpeded, like when when our immune system spontaneously heal wounds or illnesses. Ki also hasrepparttar 122265 potential to be destructive in nature when it's flow becomes either stagnant or blocked, as inrepparttar 122266 case ofrepparttar 122267 body being ravaged by cancer. Noguchi Sensei,repparttar 122268 man that developed "Noguchi Sei Tai" (a Japanese system of health management) used to say "Illness is due to excess energy being trapped inrepparttar 122269 body. The strongerrepparttar 122270 illness,repparttar 122271 more energy there is trapped." One ofrepparttar 122272 main purposes of Noguchi Sei Tai is to facilitaterepparttar 122273 release of excess energy held inrepparttar 122274 body so thatrepparttar 122275 body can operate freely, and without impediment. This is also one ofrepparttar 122276 main functions of Seishindo. Whenrepparttar 122277 body is stable and able to move freely, our thoughts patterns and emotions will be stable and flowing, and health and emotional balance will be fostered. In my first article I wrote "The quality of our life is not dependent onrepparttar 122278 circumstances we encounter. The quality of our life is dependent on what we learn fromrepparttar 122279 circumstances we encounter." In this issue I will say, "The quality of our life is not dependant onrepparttar 122280 quantity of ki available to us. The quality of our life is dependent on our capacity to maintain a free flow of ki throughout our system." Our belief system, as well asrepparttar 122281 way we facilitaterepparttar 122282 generation and flow of ki within our system arerepparttar 122283 major determinants ofrepparttar 122284 quality of our life. Free flowing ki energizes and nourishesrepparttar 122285 body. Blocked ki can damage us and weaken our ability to adapt. The cultivation of free flowing ki is thus an important activity to explore becauserepparttar 122286 manner in which we cultivate, use, and expend ki, is what determines our health and well being, and who and what we become over time.

One ofrepparttar 122287 main functions of Seishindo is to help people cultivaterepparttar 122288 ability to be calm, fully present, and feeling one's emotions and bodily sensations, withoutrepparttar 122289 need for internal dialogue. When we are at one with our self and our experience there is no need for internal dialogue, for there is no "other one" to talk to. Present in one's body, present in one's brain, and aware of and connected to one's emotions andrepparttar 122290 environment, but not requiring or engaging in internal dialogue. This is a very special way of being. A way of being that can help us to fully actualize our self inrepparttar 122291 world. This is a way of being that can help us to deeply connect to our ability to respect, love, and heal, self, other, andrepparttar 122292 world around us.

Main Course

At every moment in timerepparttar 122293 ki within your system speaks to you via a somatic language that is as refined, systematic, and complete as your verbal language. This transformation of ki into somatic language isrepparttar 122294 basis ofrepparttar 122295 non-cognitive wisdom that we call "intuition." Becoming fluent in this language can help you maintain your health and well-being, foster more heartfelt relationships, and assist you in expressing your creative and healing gifts when working with others in various contexts. When you do "just enough" and nothing more or less, you will createrepparttar 122296 context for your body to be structurally balanced, flexible, and free to move. This isrepparttar 122297 way you are designed to be, and at such times your ki flows freely. Structurally balanced, flexible, and free to move and change, mentally, emotionally, and physically.

We have a chemical-electrical-muscular response to events, other people, circumstances, andrepparttar 122298 intake of energy via food, sunlight, water, and other sources. People further react to: presently occurring events, thoughts about possible future events, memories of past events, and internal dialogue. To a large extent,repparttar 122299 responses we have torepparttar 122300 energy we encounter and generate are dependent on: 1. The way we use our body (structure, movement, flow). 2. Our system of beliefs, and 3. The default neuromuscular biochemical pathways that we have developed over time due to a tendency towards habitual reactions.

The changes that take place in our body and brain are highly systematic in nature, and these changes determinerepparttar 122301 quality of our emotional responses, and our ability to think in a creative manner. Something occurs, and we spontaneously feel, think, and react in a specific manner, all of which leads to our somatic-emotional experience. Forrepparttar 122302 most part we have limited awareness and understanding of what actually changes within our system, to cause a change in our somatic-emotional experience. We generalizerepparttar 122303 "feeling tone" of our experience and we give these generalized feelings rather unspecific verbal labels such as "happy" "in love" "ill" "hungry" "depressed."

You can think of our various somatic-emotional reactions to life as "recipes". Increaserepparttar 122304 blood pressure ever so much, restrictrepparttar 122305 flow of blood torepparttar 122306 extremities a certain amount, increaserepparttar 122307 speed of your heartbeat, induce certain chemicals intorepparttar 122308 bloodstream, breathe more shallowly, and think about what could go wrong, and you have createdrepparttar 122309 recipe for "fear." We each create these somatic-emotional recipes outside of our conscious awareness, and withoutrepparttar 122310 conscious knowledge of whatrepparttar 122311 "contents" of each recipe are. Most of this activity is coordinated by what in Seishindo we call "somatic intelligence,"repparttar 122312 intelligence ofrepparttar 122313 mobile brain withinrepparttar 122314 body. The task we face when wanting to live a balanced creative life, is to heighten our ability to senserepparttar 122315 components that make up our various somatic-emotional recipes, so that we can continue to adapt and maintain a system that is expansive, balanced, and free flowing. When our system facilitatesrepparttar 122316 free flow of ki, we maintain a state of health, well being, and creativity.

The Maker of Maps - a metaphorical tale

Written by Adam Sargant, Dip.H.Ed (Nursing Studies), Dip.Hyp.,NLP(prac)

Way back, back further even than beforerepparttar time of your future dreams, there was a Map Maker who was regarded asrepparttar 122253 finest maker of maps inrepparttar 122254 city. His maps were known throughoutrepparttar 122255 land, and people would travel for many days to have a map prepared byrepparttar 122256 Map Maker.

One day, a foreign dignitary visitedrepparttar 122257 Map Maker's shop, and atrepparttar 122258 dignitary's requestrepparttar 122259 Map Maker prepared himrepparttar 122260 most exquisite of maps made ofrepparttar 122261 finest parchment, withrepparttar 122262 rarest inks. The Map Maker worked late intorepparttar 122263 night, ignoring mealtimes and calls for bed. Inrepparttar 122264 morning,repparttar 122265 dignitary called to pick uprepparttar 122266 map as arranged and he was delighted.

Reverently he unrolledrepparttar 122267 map out onrepparttar 122268 Map Maker's desk. Beneath their eyes desert lands unfurled in gold, while green-brown forests and white peaked mountains lay before them. Delicate lines marked out contours, latitudes and longitudes, and exquisite letters showedrepparttar 122269 locations of towns, villages and cities.

"Map Maker" saidrepparttar 122270 dignitary, pointing to a deep blue river onrepparttar 122271 map, "tell me of this area here".

"Sire" repliedrepparttar 122272 Map Maker "I know not of these areas I draw. My maps are drawn fromrepparttar 122273 words andrepparttar 122274 maps of others who have gone before me." And he tookrepparttar 122275 dignitary to a room atrepparttar 122276 back ofrepparttar 122277 shop that contained books from travellers, hand drawn maps, sketches, and all manner of paper and record.

The dignitary hid his disappointment well, but soon after he left,repparttar 122278 Map Maker began to hear disturbing stories. That people were saying that they could not trust his work. Saying, that if he simply put together his maps from other peoples work then however fine they were, how could anyone guarantee their accuracy? How could anyone who used them know that they would simply not get lost?

Overrepparttar 122279 weeks, he noticed a slowing down of business, until his customers had almost stopped coming in their entirety. Now, this sorely vexedrepparttar 122280 Map Maker, for not only was this how he made his living, but he was a deeply proud man, proud of both his art and his reputation. And it pained him torepparttar 122281 core of his being that his maps might not actually be as good as he had always believed them to be. So he resolved to discard his work and to discard his books and his drawings, and venture out intorepparttar 122282 world himself, and learn his art again anew.

So, he sold his shop, his fine pens and his parchments. He sold his rare ink and his gold leaf, his books, papers and records. Withrepparttar 122283 proceeds fromrepparttar 122284 sale, he paid of his servants and was about to putrepparttar 122285 remaining money inrepparttar 122286 single bag he had packed for his journeys when he had a thought. This thought came unbidden, and he knew not from where, but it seemed important to him somehow.

"If I am to start out anew then I must go out intorepparttar 122287 world as much as a new born child as I am able. Only then will I be able to immerse myself deep in my art".

And so he gaverepparttar 122288 remainder of his money to a beggar outsiderepparttar 122289 shop, and he left his shop and he left his city. As he walked passedrepparttar 122290 city gates with only his clothes and his bag he turned back to look, and it seemed to him as if he was leaving a strange place.

Many days he wandered and there was much fear in his heart, for he had no maps to guide him now. But many days there was much joy too, as he took to sketching withrepparttar 122291 simple pencils and paper he had brought with him forrepparttar 122292 task of relearning his art. And sometimes he measured, and drew maps, and sometimes he just sat, deep in a silence. And it would seem to him afterward, that it was at these times that he was most deeply immersed in his art, and that it was in this inner sense of silence that he learnedrepparttar 122293 most.

As he learned to survive, to trade his physical labour or his skills as an artist for food,repparttar 122294 days when he felt fear grew less, andrepparttar 122295 days when he felt joy, grew more. He came to knowrepparttar 122296 pleasure of rain on his skin,repparttar 122297 soft sound of birdsong asrepparttar 122298 sun rose inrepparttar 122299 mornings. He came to learnrepparttar 122300 ache of muscles worked hard during a long day. He came to appreciaterepparttar 122301 bright crispness of a winter's day,repparttar 122302 newborn colours of spring,repparttar 122303 warm joy of summer andrepparttar 122304 red-gold quiescence of autumn. He discoveredrepparttar 122305 joys of a simple welcome and of hospitality, of a giving and receiving, motivated only by a common humanity.

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