the Wanderling

JORIKI is the power or strength which arises when the mind has been unified and brought to one-pointedness in Zazen concentration. This is more than the ability to concentrate in the usual sense of the word. It is a dynamic power which, once mobilized, enables us even in the most sudden and unexpected situations to act instantly, without pausing to collect out wits, and in a manner wholly appropriate to the circumstances. One who has developed Joriki is no longer a slave to his passions, neither is he at the mercy of his environment. Always in command of both himself and the circumstances of his life, he is able to move with perfect freedom and equanimity. The cultivation of certain supranormal powers is also made possible by Joriki, as is the state in which the mind becomes like clear, still water.

Zen master Yasutani Hakuun Roshi has referred to this power of concentration (Joriki) as -- "a dynamic power that enables us even in the most sudden and unexpected situations to act instantly, without pausing to collect our wits, and in a manner wholly appropriate to the circumstances."

The Japanese word Joriki incorporates the root 'ki', (Chinese - Chi) which roughly translates as a sort of spirit energy. Ki, this flow of energy, was found a long time ago. Lao Tzu talked about it long before Buddhism went to China. In Taoism they talk about ki. Mo Tzu, one of the earliest Taoists said, "The 'ki', or energy, is the thing to fill up the body. Your body should be filled with this ki." See Chakras

And 'ki' is not only that which flows within ourselves, but also that which flows in the entire universe. When we match OUR 'ki' with that 'ki' of the universe, we become as strong as the whole world. See Chi Gong.

Chang Tzu says an interesting thing about 'ki'. He says that when 'ki' is disturbed and upset and scatters, it becomes scarce within the body. Literally he says 'kinan tatsu'. Tatsu means standup, the opposite of sitting. So, let 'ki' sit, and don't let it scatter outside yourself. Hence, Zazen.

Close on the heels of what goes by the Japanese word, Joriki, is the closely parallel phenomenon that goes by the Sanskrit word Siddhi. Siddhi is typically defined as "a magical or spiritual power for the control of self, others and the forces of nature." The Siddhis described by occultists and yogis are in actuality supernormal perceptual states available to all human beings. The difference in application between the two is mainly a matter of degrees, and more of a word definition problem than anything else. That is to say, by definition Joriki manifests itself through mind concentration at the time the mind concentration is "being done." Siddhi, on the other hand, just IS, and thus then, applicable whenever, depending on the "power" and the will of the individual. If you have ever focused the sun to a pinpoint on your skin using a magifying glass and felt how quickly and powerful the burning sensation is, that is more like Joriki. Siddhi is more like the power of ocean waves. You may be able to stand against a mild wave or two, but even giant mountains are eventually turned to nothing but sand or even less by their power.

Now, although the power of Joriki can be endlessly enlarged through regular practice, it will recede and eventually vanish if we neglect Zazen. And while it is true that many extraordinary powers flow from Joriki, nevertheless through it alone we cannot cut the roots of our illusionary view of the world. Mere strength of concentration is not enough for the highest types of Zen and a path not unlike Shikantaza must be considered. Concomitantly there must be Satori. In a little-known document handed down by Shih-t'ou Hsi-ch'ien (Sekito Kisen, Japanese) a follower of the Sixth Patriarch Hui-neng and founder of one of the early Zen sects, the following appears: "in our sect, realization of the Buddha-nature, and not mere devotion or strength of concentration, is paramount."

Buddhism teaches that after a practitioner achieves a certain degree of realization, spiritual power develops. A person at the level of an Arhat is said to possess six supernatural powers. Even so, it is understood that it is through Enlightenment that supernatural powers are manifested, rather than that supernatural powers enhance Enlightenment. Furthermore, it is acknowledged as well that supernatural powers are not attainable exclusively JUST by Buddhists and Buddhists only. It is possible for anyone who has deep religious and spiritual cultivation to develop some kind of "super-normal powers." (source)

In The Code Maker, The Zen Maker in a footnote sub-titled "THE WAY TO SHAMBHALA: Mollifying the Naysayers" there is a quote citing another source that reads:

"Although there are differing opinions as to where Shambhala actually is, the lamas all agree that it is a place of majestic beauty. They are more specific about the kingdom itself and give a remarkably clear and detailed picture of it. According to their descriptions, a great ring of snow mountains glistening with ice completely surrounds Shambhala and keeps out all those not fit to enter. The texts imply that one can cross the snow mountains only by flying over them, but the lamas point out that this must be done through spiritual powers and not by material means."

While there ARE differing opinions as how one is able to reach Shambhala, the mysterious spiritual hermitage said to be hidden in a nearly unreachable remote region of the Himalayas also known as Gyanganj and Shangri-La, when the lamas point out the texts say one must fly and it must be done through spiritual powers and not by material means, they are speaking of concentrated mental powers manifesting themselves similar to, if not, Joriki or Siddhis. The flying part has not been proven to be so in all cases, however spiritual powers have always been held to to true. See:


Fundamentally, our experience as experienced is not different from the Zen master's. Where
we differ is that we place a fog, a particular kind of conceptual overlay onto that experience
and then make an emotional investment in that overlay, taking it to be "real" in and of itself.












Above "Ki" research source through the works of


Ki originally signified steam or vapor, and thence the various vapors or forces of the atmosphere responsible for the weather. Identified as well with the breath of living things, it came also to signify the principle of vitality itself, often associated with either breath or blood, and was extended to include likewise the force manifested in physical strength or strong emotions.

As philosophers came to think of the concrete universe as formed by some kind of process of condensation, ki became the term for the basic stuff of the universe, that out of which everything that exists is formed. In its most subtle or rarefied (yŏng, ling) condition it possesses "wondrous" or "spiritual" (sin, shen) modes of activity, while in its more coarse or turbid condition it has the form and the limitations of physical matter. Thus ki encompasses what we would call "spirits," and beings such as man (and to a lesser degree animals and plants) that have "spiritual" capacities, as well as material beings. Although terms such as yŏng and sin often must be translated as "spirit" or "spiritual," no spirit/matter dichotomy of the western type is implied.

Ki, then, is the stuff out of which beings are formed; it accounts for differentiation and individuation. But the attributes of movement, force, or energy evident in its nonphilosophic usage likewise remain prominent: it is not only the concretizing, but also the energizing element of all beings. All forms of mental and physical activity relate to ki, the matter-energy of all things. The conventional translation followed in this book, "material force," is intended to reflect both the concretizing and energizing aspects of ki. (source)


Chi (ki) is the universal energy all around us that we can tap into in order to heal and balance our bodies. Our body is like a prism or lens capable of focusing and directing this energy for various uses.

Chi Gong is the ancient Chinese practice of healing and energy balancing. Although not as well know as T'ai Chi Ch'uan in the West, it is literally the power behind the form. Without Chi Gong, the teaching of how to use our internal energy, the form is but an empty dance.

Like the Jeweled Net of Indra, the Chi of one person is not separate from the energy of the planet and the universe, and as an individual, you are affected by the quality of energies around you. The environment affects you constantly. Chi Gong can be used for healing, by a skilled practitioner in helping the body to come back into balance; and more importantly, everyone can use it in a preventative capacity. When your own internal Chi is strong, you can lessen the effect of the Chi of the environment, and increase the power of your immune system.

Chi Gong is also known as Chi Kung, Qi Gong or Qigong. "Chi kung" is the usual English spelling, whereas "qigong" is the Romanized Chinese spelling. In Romanized Chinese, q is pronounced like the English ch'; and o like the English u. Hence, both "chi kung" and qigong" should be pronounced like the English "ch'i gung".

Currently, the leading Qigong teacher-practitioner in the U.S. is typically considered to be Master Chunyi Lin. It is said that along his journey to spiritual enlightenment many years ago Master Lin fell deeply into meditation and had a truly transcendent experience.

Much too, can be garnered from the writings and comments of Chunyi Lin's most ardent student and advocate Drew Hempel.