Visualizing Chi

Doing some research of my own, this article (concerning colors and cultivation) written by Livia Kohn reminded me of your post above:

Color and Qi

In the process of the Inner Smile, practitioners take their smiling attitude to each
organ in turn, feeling it physically and in its energetic vibration, visualizing it in its respective color, and sending positive thoughts and intentions toward it. They then allow its psychological dimension to activate, become conscious of any emotional feelings associated with it, let those go, and replace them with the presence of its particular virtue.
-LIVIA KOHN, The Inner Smile in History and Science

In the Healing Tao system, orange is not associated with any particular organ.
Instead, orange is associated to the lymphatic system, and the qi behind toxic elimination: urination, defecation, and menstruation.
In short, orange is the color of “body detox”.
Anytime your body is doing work to remove poisons, orange qi is at play.
-http://forum.healingdao.com/general/message/24070/

also, there seems to be no question that deep mud brown is equally useful as a chi type, as are any of the varied soil types around the earth which are just like the tribal skin tones.. imho, everyone should charge the deep sexual growth energy of orange and muddy soil browns just as much as the five organ qi’s..
-http://forum.healingdao.com/general/message/24072/

I personally wouldn’t try to combine moving practices with visualizations too seriously before movement of the body and movement of the qi is in the right way synchronized.

So for example that Tai Chi Chi Kung sequence which at least M. Chia is teaching has so many aspects to check that for quite long time colors are not very important, in my opinion.

HOWDY

Ösel (Wylie: ‘hod-gsal, ‘od gsal, Sanskrit prabashvara) “Clarity, Luminosity” (often translated “Radiant Light”), referring to the intrinsic purity (Wylie: ka dag) of the substratum of the mindstream (Wylie: sems-rgyud), is a sâdhanâ found in Vajrayana and Bon centered on the state of luminous clarity. Many versions, derivatives and accretions of this sâdhanâ are extant.
-http://en.wikipedia.org/wiki/%C3%96sel_(yoga)

http://www.youtube.com/watch?v=ydfGuagKcYM (mortalkombatlegacy2episode1)

We find in particular one symbol that played a great part for this little company of men. You get the symbol when you draw apart this “Solomon’s Key,” so that the one triangle comes down and the other is raised up. The symbol thus obtained played, as I said, a significant part even as late as the nineteenth century, within this little community or school.
The Master then made the members of his little circle of pupils take up a certain attitude with their bodies. They had to assume such a position that the body itself as it were inscribed this symbol. He made them stand with their legs far apart, and their arms stretched out above. Then by lengthening the lines of the arms downwards, and the lines of the legs upwards, these four lines came to view in the human organism itself. A line was then drawn to unite the feet, and another line to unite the hands above. These two joining lines were felt as lines of force; the pupil became conscious that they do really exist. It became clear to him that currents pass, like electro-magnetic currents, from the left fingertips to the right fingertips, and again from the left foot to the right foot. So that in actual fact the human organism itself writes into space these two intersecting triangles.
The next step was for the pupil to learn to feel what lies in the words: “Light streams upwards, Weight bears downwards.” The pupil had to experience this in deep meditation, standing in the attitude I have described. Thereby he gradually came to the point where the teacher was able to say to him: “Now you are about to experience something that was practised over and over again in the ancient Mysteries.” And the pupil attained then in very truth to this further experience, namely that he experienced and felt the very marrow within his bones.
You will be able to obtain some feeling for these things if you will bring what I am saying into connection with something I said to you only yesterday. I told you then, in another connection, that if men continue only to think so abstractly as has become the custom in the course of time, then this living in abstract thoughts remains something external; man as it were externalises himself. It is the exact opposite that occurs when, in this way, a consciousness of the bones from inside is attained.
-RUDOLF STEINER, Rosicrucianism and Modern Initiation

Sorry for this short extra comment about Antroposophy, but it was interesting that this Minke de Vos had studied Eurythmy for four years which means that she would have been for years very much under the influence of Antroposophy also.

This Antroposophy should be seen as being almost the total opposite of Taoism in my opinion.

I mean immediately.

Still strangely some of these Rosicrucian practices are quite muck like some of the Taoist practices.

On the other hand many of those “meditations” which Steiner is describing in his ‘Wie erlangt man Erkenntnisse der höheren Welten?’, his meditation book, are in my opinion very ineffective because that kind of observations should be approached in more dynamical way, at least immediately, like for example Tom Brown, Jr. is doing.

Sorry again for my broken English.

HOWDY

RUDOLF STEINER An Outline of Occult Science

It is the same with the members of the etheric body, the
sentient body, and the sentient soul. Man is the outcome of the
entire world surrounding him, and every part of his constitution
corresponds to some event, to some being in the external world.
At a certain stage of his development the occult student comes
to a realization of this relation of his own being to the great
cosmos, and this stage of development may in the occult sense be
termed a becoming aware of the relationship of the little world,
the microcosm—that is, man himself—to the great world, the
macrocosm. And when the occult student has struggled through
to such cognition, he may then go through a new experience;
he begins to feel himself united, as it were, with the entire
cosmic structure, although he remains fully conscious of his
own independence. This sensation is a merging into the whole
world, a becoming “at one” with it, yet without losing one’s
own individual identity. Occult science describes this stage as
the “becoming one with the macrocosm.” It is important that
this union should not be imagined as one in which separate
consciousness ceases and in which the human being flowers
forth into the universe, for such a thought would only be the
expression of an opinion resulting from untutored reasoning.
Following this stage of development something takes place
that in occult science is described as “beatitude.” It is neither
possible nor necessary that this stage be more closely described,
for no human words have the power to picture this experience
and it may rightly be said that any conception of this state could
be acquired only by means of such thought-power as would no
longer be dependent upon the instrument of the human brain. The
separate stages of higher knowledge, according to the methods
of initiation that have been here described, may be enumerated
as follows:
1. The study of occult science, in the course of which we first
of all make use of the reasoning powers we have acquired in the
world of the physical senses.
2. Attainment of imaginative cognition.
3. Reading the secret script (which corresponds to inspiration).
4. Working with the philosopher’s stone (corresponding to
intuition).
5. Cognition of the relationship between the microcosm and
the macrocosm.
6. Being one with the macrocosm.
7. Beatitude.
These stages however need not necessarily be thought of
as following one another consecutively, for in the course of
training, the occult student, according to his individuality, may
have attained a preceding stage only to a certain degree when
he has already begun to practice exercises, corresponding to the
next higher stage. For instance, it may be that when he has gained
only a few reliable imaginative pictures, he will already be doing
exercises which lead him on to draw inspiration, intuition, or
cognition of the relationship between microcosm and macrocosm
into the sphere of his own experiences.

http://www.gutenberg.org/files/30718/30718-pdf.pdf