This action might not be possible to undo. Are you sure you want to continue?
to find the meanings within their own bodies and f eelings. People certainly shouldn t suspect or try to change the meanings within t he texts as he has heard some teachers do. He said if you want to know if your practice is on track, you should check yours elf. If you ve spent a short amount of time practicing and have made lots of progr ess then you know you re right. But, if after practicing several years, you cannot push with or do well against an opponent who has practiced the same amount of t ime in other arts, then something must be wrong. You need to know where you re wrong and be able to address the problem. He said many people say that Taiji takes years to learn and so they say don t expe ct quick results. However he feels this is misleading. The honing and refining o f Taiji skills has indeed no end, it is a lifelong study and not something that one can perfect in a few years, but one should be able to see definite progress inside three to five years. So what is Taiji? Before we move we are in the state of Wu Ji. But after we move or the opponent m oves, the peace and calm are broken and emptiness gives rise to yin and yang, (s eparateness in harmony). (In Chinese: Wu ji er sheng dong fen yin yang ). Taiji s foundation is from the principle of wu jie, not from the movements of beng, liu, ji ,an. (Expansion or ward off, dissipate or roll back, press and push). When the opponent moves, he destroys the state of wu ji or emptiness and yin and yang develops. In this change, his neng liang (energy) and his shi (potential force and energy) are yang. For example, if he uses his right fist to strike you, then his right side is yang but his left side becomes yin. What the practitioner should do is, at the point where the opponent is striking towards, one must hua or dissipate his potential force, where he is yang, you must be yin. But this apparent yielding or dissipating is not becoming diu or lost and lacking in substance, or ruan soft like tofu; it is accepting and welcoming his f orce like letting the wind blew through and out. Then your strike (yang) can fil l the opponent s yin or weak place, now that his strength and force have been diff used. The adversary s energy is now completely spent, because you have emptied out his strong yang part by dissipating it. He becomes weak and unstable and empty. This concept of emptying out his force is called yin jing luo kong in Chinese. At this time, when he is completely empty and weak, you can issue power, fa jing . One can only successfully issue power when the opponent is truly empty; otherwis e if he is still strong and stable it becomes force against force. When you issue, you must be able to release all your neng liang (energy) to the opponent. Your body must be tong tou empty and almost transparent inside, with no tense places. To be tong tou we must first be song (relaxed) says Ren. But people often have a mis taken view of what song or relaxed means. They know that being hard or tense is wrong but they then go to the other extrem e and become ruan soft and collapsed in structure. This he says is an even bigger mistake. Like this, one can still not be truly relaxed and one loses one s own neng
the body s integrated and unified structural strength.
If one is just soft, one cannot use Taiji as a martial art, it just suffices as exercise. This is why many other disciplines scorn Taiji as a fighting system, b ecause of this misunderstanding of song relaxed. Ren Gang says the body must be turned into a flowing, free-moving entity where o ne can move in an even, nimble and alive state. Some people like to imagine thei r bodies move like water, as this conjures up this feeling, but he says to move like air is an even better analogy. When one is genuinely relaxed, one can not only move smoothly, quickly and natur ally to deal with the opponent, but one can face life s challenges easily too. Of course, Ren says when one first learns the Taiji form, one needs to have the correct body posture and movement, particularly in relation to the waist and kua (hips). Sometimes, new practitioners will feel that their body or hips etc are not in th e right position, and thus they will feel that their own bones are holding them back; at this juncture it s very hard to use one s shen qi (energy). Once your body postures are correct you can start to move freely and you will st art to discover your shen qi. In Chinese, Ren says, the waist eventually becomes an energetic centre of the bo dy, not a physical muscular or skeletal centre. At the outset, when one begins learning, students will treat the waist as a phys ical entity which they will turn and move using bone and muscle, but this is a p reliminary stage. The heart Xin first decides what to do and tells the waist, (thi s second energetic centre or second heart and mind) and the waist then controls the energetic field or shen qi and the shen qi moves the rest of the body. He said that this concept of the waist is not easy for beginners to grasp, but o ver years of practice one can obtain this feeling of it being a non-physical cen tre. Without this sensation, he says he would not be able to smoothly and effort lessly remove an attacker s grab to his throat or body. If he said, he treated his waist as a hard or physical place, then an attack on his throat in particular, would cause him to tense up and try to resist, thus al lowing the attacker to gain an even stronger hold. When the waist moves, the legs and feet should follow the waist; this is what th e principle of the waist being the commander means. So what is shen qi ? When somebody practices Taiji form, they will slowly get a feeling that as they move, the air and energy around them is moving with them. (Taiji is often descri bed as swimming in air.) Later one will feel that one is moving within an energy field, that one is connected to the surrounding environment, and that they can control and move this energy all around them. This energy is shen qi. To explain more about the different types of energy connected to the body, Chine se says Gu rou de neng liang shi li liang, jing shen de neng liang shi shen qi .
Basically translated, it just means that physical strength (li liang) is the exp ression or manifestation of energy (neng liang) from the physical body (gu rou), and an invisible but yet tangible feeling of energy surrounding a person (shen qi) is the manifestation of the (jing shen) spirit s energy. When you meet somebody who is usually quite strong and energetic, but who at tha t time is ill, you will feel that they have no vital force, no shen qi, so you d on t feel intimidated or afraid of them, and are able to overcome them. He says this kind of invisible energy force and spirit is what drives the body s m ovements, not your physical structure that carries out the movements. In Taiji we should constantly try to practice, develop and enhance this shen qi. In doing so, one will also change not just one s physical movements but one s chara cter as well. The more relaxed one becomes, the greater their shen qi will be an d the more generous, calm and open one will become. He said this sense of calmness is a fundamental part of tui shou (push hands), f ighting, or life in general. In push hands or san shou (sparring) one must be calm and still inside. You must allow the opponent to fully take up his position or stance. Let him show you wh at he intends to do, this way you can clearly see where his faults and weaknesse s are, thereby allowing you to take advantage of them and overcome him. If you act as most people do and immediately try to go against him or react out of anxiety or impatience the moment he opposes you, then you and he become locke d in a battle, the outcome of which rests on the big overcoming the small, the s trong overcoming the weak, or the fast defeating the slow. None of which are par t of Taiji s internal principles. Going against him also allows the opponent to espy your weaknesses and utilize t hem to defeat you. Here is where the practitioner must again invoke the state of Wu Jie. In English we use one word to mean emptiness , but in Chinese the idea of empty or nothing has many different meanings: KONG DIU empty or free empty, lost or without any firm structure or spirit without, nothing
So the problem for foreign students learning Wushu or the Chinese language itsel f is how to understand what real emptiness is, as in the state of Wu Ji . We must realize that emptiness is not just nothing, but that it is emptiness and fullness combined. It is nothing and everything in complete harmony. Before one moves, thinks, talks etc, one is first empty le which is in complete harmony with its surroundings. wu ji. An integrated who
So, wu ji is in fact a quiet balanced state, where one thing exists peacefully a nd in harmony with another. Ren Gang says that in push hands or sparring etc, one must first look upon the o pponent not as a separate entity that you must defeat The Enemy but as a part of you, a part of your energy circle.
Chinese philosophy looks upon a person as being as one with the earth and sky; t hey are in harmony not separate. If you can fully realize this and have a sensat ion of this state, than you can cultivate the feeling that the opponent is also one with you. But, it s not just his physical body that is one with you, his spirit and shen qi tal energy around him, is part of your energy sphere too. So in Taiji, we want to first become aware of and later be able to harness this shen qi. Often people play the form and have a feeling of energy moving the body s structur e, but as soon as they push hands with someone, they go back to using physical s trength or their structure, and are more concerned about winning and thus lose c ontrol of their shen qi. In Nei Jia Quan internal arts, like Taiji, we want to forget about the body s struct ure and strength and utilize the shen qi to move our own body and deal with the opponent. In Chinese they say the Xin heart or unconscious thought controls your waist, the waist controls and moves the shen qi and your shen qi moves the physical body. If you want to do something, you feel what it is you want to do, and then your b ody responds. Ren says that you must train yourself to use your heart (Xin) and waist to contr ol your shen qi and thus change your old habits of the physical body or your rat ional thought moving the energy. He said that when one moves, whatever one wants to do or decides to do, the body will just follow precisely what you intend. In push hands, when you see the opp ortunity to dissipate or strike the opponent, your body immediately obeys this th ought or feeling with action. He said if you have to wrestle and struggle to try and overcome the opponent to move him, then this is wrong. At first, Ren mentioned, your body won t listen to your intention or your waist, b ut over time, as you concentrate on this aspect, you will start to cultivate a s ensation. Ren says that he personally doesn t think that a person s form postures are so impor tant, for example if your hand is higher, lower etc; but a student s basic posture s and structural position must be correct. It s like eating, he said, it doesn t matter if you use chopsticks or a knife and fo rk or how you hold them that matters, but that you get the food in your mouth an d not your nose that s important! Finally I asked him about his hopes for the future of Taiji. Ren replied that he hopes that all practitioners of Taiji can learn the genuine art, and not have a false impression that Taiji is either an art based on physic al strength or some mystical, magical art that is so complex that a student can never master or comprehend it. He said if he ever reaches a stage where he understands the secrets of Taiji and can use them, then he would certainly want to share this knowledge with everyon vi
e, so that all lovers of Taiji can share in the splendour of this wonderful art. Finally, he reiterated, that you must be open and generous in spirit. Your shen qi (an energy field that surrounds you and is interconnected with your spirit) a nd your qi liang (generosity of spirit) is connected, so if you re a mean person you r shen qi will also be small, and you ll be able to utilize very little of this fo rce. Personally, I think that he is already well on the way to reaching this sta te, and apart from Master Dong Bin, I can safely say that I have learnt more abo ut Taiji and internal arts in the short time that I have known him, than I have in over twelve years of study from many teachers around the world. His belief in Buddhism has certainly been instrumental in understanding many of Taiji s principles, and his generosity in sharing with all who meet him, is a test ament to the fact that having an open mind and generous spirit, really does rais e and benefit one s Taiji practiceHopefully those attending the event in Shanghai China in November this year, will have a chance to find out for themselves! by courtesy of www.doubledragonalliance.com -------------------------------The origins of Hunyuan Qigong go back many thousands of years to an era when tho se who were wise were very closely connected with Nature and themselves. At that time, one was considered healthy when one lived in unity with the cosmos, and i ll when one subdued one s own emotions. Animals were not enemies, but rather frien ds. Nature was not exploited, but rather respected. People schooled themselves i n modesty and contemplation and learned from one another. Such Daoistic hermits who still live in seclusion today in the sacred mountains of China were the earl y fathers and mothers of these transformation techniques, which are aimed at liv ing as one with the vast, unfathomable energy of Nature. Following this path of perfecting existence involves the training of the adept s individual perception. T he ancient texts could help convey knowledge, but only to the extent that the tr ainee is prepared to explore Nature and the further development of the teachings prompted by his own creative motivation. An elderly master can die peacefully w hen he knows that a capable student will continue to research his life s work. In this manner, the teachings of the wise elders have been handed down and refined for countless years and historical epochs to the extent that the masters found p otential successors who not only emulated their teachings, but also fostered lif e in their commitment to creation, to Dao. The mother of all learning processes for a Daoist is Nature. The natural scientist recognizes Nature s movement accordi ng to the law of polarity between the cosmic elemental forces of yin and yang. T hus, the spontaneous naturalness of life everywhere and in every form is the fun damental principle of a Daoist. If you have the inclination, observe Nature when you are relaxed. Have you ever seen a straight rainbow? Have you ever watched a tadpole swim in a straight line? Or perhaps you have seen a straight cloud, a s traight tree, a straight snake, a straight ravine, straight water, a straight he ad or spine or tongue? Everything which truly exists naturally is created in the shape of a wave. Every form of natural movement is like a wave, for everything undulates when viewed physically. Even the movement at the very center of a lase r beam is not completely straight. It cannot be, for the laser beam is also subj ect to the law of polarity and moves in waves, even if this cannot be seen with the naked eye. More about this in the next chapter. Qi can be best imagined by p lacing oneself in front of a tree for an hour, remaining motionless and letting whatever happens happen. For one should not attempt to comprehend Qi intellectua lly, but rather to experience it. Nevertheless, I shall attempt to find a few wo rds to help clarify it. Qi is not anything new . Qi is a collective term for a comm unicative sphere in Nature which combines everything on the etheric level and ma kes an exchange possible at this structural level, just as in astrology, for exa mple, where Mercury can effect the physical as well as mental state of a living being. Qi is a connective term which the breath of the cosmos can be explicated with. Qi, or simply vibrations, does not need to be manifested in a visible form . There are countless types of Qi, depending on the surroundings and context it
or from the cat or a sleeping snake. Researchers at American universities experimented with dividing and manipulating biophoton light rays by giving the photons alternative choices of direction. Look at th e sky and you will see your inner space. sin ce each organ has its own typical character and specific task and consequently. whether it be the synonym for a body cell or for intergalactic spac e. the cosmos in an unpredictably magical change. Spa ce is space.effects. Modern quantum physics. Single cells seem t o communicate with one another with the aid of the biophoton field by creating c ontinuous waves. which subdues our over-stimulation and lies beyond what is happening. sublimated and stored at the central continuum of gravity. incoherent light simply tra nsmits energy. It is possible that the entire living organism is pervaded by a coherent biophoton field. a spiral encompasses the energy of creation. reflected above a silver-plated mirror . There are clear experimental indications that biophotons have an important regulating function within the single cells. which illustrates an exclusive cha racteristic of coherent emission. The body s light of life is contracted. The result. its own energy. Cosmos is cosmos. a very high density of information. whether it be a minute hormone or the sun s power of radiatio n. which transfer and exchange light from on e form to another. Accordingly. Be it the DNA double-helix spiral or the galactic spiral. the snail s shell and the sleeping snake are also wound in the spiral of creatio n. the only ta ngible fact is the void. The material quantity of time and space which is physically or technically p erceptible can be deemed unessential when considering the ingenuity of creative constructions. Energy is energy. which can refer to a room or any type of spatial classification. but al so between the various cells. The Daoist learns from the embryo of a human being or an animal. it is very well possible that in fact. An indication of the coherent characteristics of biophotons is ex hibited through experimentally proven knowledge that the so-called induced emiss ion of biophontons diminishes hyperbolically. the biophoton wave is emitted from the chromatin of the c ell nucleus. the biophoton field would be a rigidly structured field of information and regulation which combines the single parts of the organ ism in a holographic manner at the speed of light and coordinates their function with one another. which allows it to store light v ery effectively. Its high coherency lends the biophoton wave the capability of creati ng order and transmitting information while chaotic. Look into your inner space and you will discover the sky. which influences and regulates functions on various hierarchical levels of control and organization. It is the void which allows for free perception without ideologic al taint. which was amazing for the empirical researcher and logical for the . the vastness of a galaxy can be perceived without one s realizing it for the rule of cosmic synch ronicity prevails independent of space. Thus. An interesting excerpt from Marcus Schmieke s observation of th e human biophoton field illustrates the scientific view of the light of life: Bi ophotons are characterized by an extremely high degree of order and can be descr ibed as a type of biological laser light which is capable of interference and ap pears to be responsible for many effects which ordinary incoherent light could n ot achieve. just as the embryo . When one observes the amazing spiral of a double helix through the most sensi tive electron microscope. the softest of the soft penetrates the hardest of the hard. The cell is calle d small space in Chinese and is a counterpart to space. Calculations show that the helix form of the DNA molecule exhibits the ideal geometric form of a hollow resonator. whether it be micro-cosmos or macro-cosmos. channel ed. in spite of its intellectual bearing. Just as light is stored in the internal alchemy in the cinnabar the center of gravitation for the human being it also occurs in the bioch field emical processes of the cells and in the macrocosmic processes of the galaxies o r in spirals of climatic currents. The teachings of Dao instruct us: the smallest overcomes the largest. There is a broad spectrum of various frequencies and polariza tion and therefore. or to preserve the energy of life in this positi on. Biophotons are an essential component of Qi in Nature because th ey are the smallest carriers of light. to store energy at the center of the coiling spiral in a restful or sleeping position. is gradu ally converging with the ancient knowledge of the magician: Light is creative . According to current dev elopments in research. we have a certain quality of Qi for each organ in our bodies. and this is a fractal design.
time and space will be technically unpredictable facto rs as long as the cold and calculating applied science and the warm and creative mag ic of nature continue to be viewed separately. color. concentrating and bringing them into a natural balance is what the term gong conveys: more simply described as work or more elegantly as unfol ding . John Archibald Wheeler: Of all the characterist ic features of creation. signify the spiral dynamics . The study of such wonders has made pos sible the development of the most diversified life practices. need only recall tidal power stations. Thus. in congruence with its ultimate effect in one o r another unpredictable direction. the ancient magicians of Nature have always viewed the light of creation as something spontaneous and inspiring. find your e lemental personal expression of creation and perfect your Being through perfecti ng the arts. Ireland and Scotland. the obse rving trick in the here-and-now. Such wonders of natu re are considered role models by Daoists. Biophotons are so spontaneous that astrophysic ists assume that stars very far removed from the earth are seen as double. but most often ignored characteristic of Qi holds tru e even today: creativity. has organs in which it can store current in order to later para lyze its victims with jolts of up to 600 volts before eating them. where the effect of ebb and flow is economically used for energy: turbines are powered by the gravitation of the moon. an ancient form of electrotherapy. whether we like it or not. For the photon already existed long before any life in the universe. but t he potential is hardly used. has an irretrievable consequence of which no one has the right to claim about the photon. it is the elementary quantum phenomenon the most sensat ional delayed-choice experiment (as briefly described LT). long before the time of Christ the ancient Romans also knew about the healing e ffect of the meat of the electric eels and prescribed it to patients suffering f rom schizophrenia: thus. that the creativity of the universe is playing tricks on us and that because of the s pontaneity of biophotons. Perhaps the most i mpressive animal in this respect is the electric eel. the spiral. Daoists like the Druids. How we channel the gravitonal energies will be comprehensively described in the chapter entitled Alignment . Gravitons are also of utmost importance for those practicing Qigong . a mo untaineer that moves itself to the top of the mountain. or better said the spontaneity. The following is a scientific rem ark from the renowned physicist. The deer is another example of the art of concentrating energy. A fundamental. where it concentrates Qi in its antlers just as if they were antennae. the scientifically described creativity of the cosmic energy. The deer is an effortless mountaineer due to the upward movement of its Qi. it is the creativity which is capable of collecting the light. was that it was not technically possible to predict or manip ulate the path of the light ray because natural light has its own dynamics. Dealing with these vibrations channeling. In this manner. many thousands of years old. the cre ative human being is capable of producing the most Qi. Such types of snake universes . It reverts back to th e past of the apparent opposition of the normal ordering of time. Immense energies are at play there. There are various examples of living beings in nature which can store Qi as actual bioelectric energy and ensure their survival with it. we are permeated and surrounde d by various forms of vibrations. Incidentally. It can let its entire Qi flow over i ts head. the effect of trillions upon trillions of particles of gravity to which humans are not immune. as trology. Whoever cannot belie ve in the all-pervading gravitational forces of the planets and consequently. as can be seen in the magical diagrams of the Daoists or African shamans. could just as w ell have been millions of light years and lasted years. This fish. For this reason.natural scientist. Perfect tone. poetry or painting was a fundamental component of the education of future priests of Nature both in the Daoistic as well as in the Druid teachings. the energy . The distance. the prac tice of an art such as music. flowing in its life ener . by the shifting level of water. at times up to two meters long. the spiral labyrinths influenced by the Druids in Br ittany. The length of the distance when splitting a ray in a laboratory experiment can amount to 30 me ters and last one tenth of a microsecond. Therefore. Ther efore. poetry. and the same patt erns are found in Chartres. Spirals. light and vibrations. are seen by the hundreds in cave drawings in the Cisalpine region. however. They are the smallest of particles loaded with energy which connect and attrac t us to the earth and the cosmos.
which the spirit still bound by material thing s could not perceive. you ar e left in awe. the master can concentrate on the pha se of the true cosmic phenomenon. wher e the immortal spirit is striven for. Observe how a cat concentrates (Yi). which can accomplish tremendous leaps by storing and increasing their Qi. and in the e arlier Daoist Yangsheng described above also on alchemy. forming the basis for all psychosomatic structures. Sexual practices also play an important role in it. is a lso included in these methods. collec ts its energy (Qi). It is said t hat both Yangsheng and Yangshen lead to the same result of perfection. a Daoist himself strives to be spontaneous nature in the present moment and is therefore. but rather overcoming the normal span of bodily de cline and birth as a conscious being of light. not an eternal physical life. Another examples are animals such as the gazelle or even the cat. It ends when the adept has successfully moved beyond the phase of transfo rming and storing life energy. T he art of Qigong and naturally. Everything changes. The various directions have often overlapped in the course of history. The religious Daoist who practices Yangsh eng transcends the mind through the body in order to experience a psychosomatic enlightenment. It is a future state of enlightenment (Nirvana) which the Buddhist searches fo r through the purification of his karma. which should lead to immortality. antler rising yang fire). of increasing life energies and thereby outwitting physical and/or spiritual death. in orde r to obtain the elixir of immortality. The true human being is beyond the d esires of the dissatisfied spirit. however.gy. magic and geomancy. Yangshen focuses m ainly on the mind. It should appear logical as to why this is so: male Qi typifies rising (phallus . Thereafter. In contrast. increase and sinking of Qi. which begins consciously at a physical age of eighty years ol d. and then leaps or attacks (fali). which is very abstract in the beginning and through deep meditation appears ever clearer . Yan gshen means the above-described term of transformation and freeing of the mind a nd soul and can. spirit and soul which search in harmony with the whole for the freedom of eart hly independence. although . Immortality should. philosophy. experiencing phy sical death as a liberating transition into the astral world. Ca ts are masters of Qigong. In contrast to the Buddhism-influenced philosophical Daoism. directing. symbolizing the hunter s virility. The oldes t Daoistic practice of body transformation is called Yangsheng. the matial arts which are based on it was develo ped in that way. Unfortunately. therefore. the natural scientist learns how to collect and increase his own Qi above his head in order to manage distances at high altitudes and the gravitational f orces of the earth. the great art of circulating energy the way of Hunyuan Gongfu is attained. The physical body. In Buddhism one strives for a state of enlightenment. committed to the present. the female typifies sinking (menstruation sinking yi n water). When you also consider the fact that cats always land on their feet due to their command of Qigong. without any perceptible effort. The primary factor in the Daoist teachings of transformation is as follows: storing. however. stands the zhenren the true human being. a distinction is made between e soteric and exoteric methods which always pursue the aim. in the very earliest Daoism it is the body . which refers to the body and indicates the food of the body (bones). never be understood lit erally. In replicating the upward movement of the de er s Qi. the masculine aspect of nature. asceticism and meditation. with his endeavors . also mean the conscious training of the astral body in order to consciously leave the earthly temple at a given time. however. and so there is no absolute immortality. the soul. for these predators are agile and flexible due to the storage. Yangshen means food of the soul and brings about a channeling and sublimation of the etheric vibrations in the body at the mind/soul level. Immortality begins when the adept masters the directing of natural p owers. The body is not viewed as the Buddhist/Hindu illu sion (Maya) but rather as the contrary: as the indispensable laboratory. which is ultimately what the idea of immortal ity can be. When the female aspect is united with the masculine. Above the D aoist immortality. Immortality in the Daoist sense does not mean. In Europe th e deer in fact symbolizes the God of the forest. the deer s antlers have been commercialized in Chi na as tonic medicines for the above-mentioned reasons and in the West they are c onsidered a coveted hunter s trophy. An incredible amount can be learned from the Qigong of animals. regula ting and refining life energy. At the same time.
which merely transmits en ergy. I equate the chaotic and intangible primary Qi in the cell nucleus the chromatin with the masculine aspect of the cosmos: the Dionysian. the genetic code which moves chaotically. which is influenced by Chan Buddhism. goes back to the initiation of emperors. but therefore certain way. the female aspect of Nature. which is p roduced from our genetic code (Jing) and gives our body its individual character istics. thus. that is spontaneously. the Lord of wild things in the Celtic tradition. the overflowing. which signified initiations in the cosmic teachings. which extinguishes the unrestrained male fire. carried by the spiral movement of the waves in the water. The chromatin. The Daoist priests and priestesses were seen as the keepers o f the sacred knowledge of the Emperor of the sky at that time. the sensuous feast. is the keeper of the divine peach which leads to immortality. Hunyu an is a Daoist term which is difficult to translate. Hunyuan d epicts this moment where the primary mass. Mother of the stars and Western paradise. The first is the prenatal Qi. Queen Mother of the West. overexerting. The early Daoist Yangsheng unites many shamanic elements of former times. The priesthood wa s the earthly family of immortals on earth the Emperor of the sky and therefore. rising.the original Daoism and more magically oriented Yangsheng is considered a faster way to immortality than the ascetic way of Yangshen. Qi is a term for the etheric life energy which contains life-giving light in various frequencies. According to tradition. but over-extravagant in its b oisterousness fire. is like prenatal chaos the primary mass . the es calating whirlpool of the masculine surge is created. If Qi were defined as the universal energy. like all myths. or Pan. The necessary Apollonian complement to the universal Qi is t he soft spiral female energy. In the second. the constructive . which we develop by eating and breathing. creative moment. dancing and occasionally also aggressive universal energy which embodie s rage. The third is the etheric Qi. Thus. who united China. but which can best be imagi ned as the nucleus of a human cell. and the chaotic. Authentic Yangsheng. which powers the heartbeat. the life energy. the dance of the stars and the hormones. and the previous chaotic chromatin begins to spiral toward the poles until the poles have gathered enough energy to produce a single cell. or the absolute highest (Taiji). which affects the targeted steering mechani sms. E mperor Qin (221-207 B. The authentic teaching s make it possible for the adept to synchronize the three circles of human vital ity and thereby to harmonize them. the s piral of creation. The lesson of the peach is. The authentic Taijiquan unites these two princip les most aptly. It was the Goddess . the security of the ovum the amniotic fluid. illumina ting. I would like to return to the illustrative exa mple of the body cell. When cells begin to divide themselves. ecstatic and unlimited principle of Cernunnos. thus remaining true to the rule of the Emperor of the sky. we have the acquired Qi. create s the polarity and appears in various forms only to ultimately return once again to the whole. the slower. I p reviously mentioned coherent energy. unlimited. the c osmic primordial ocean. This Dionysian.). was led to the mountains of Kunlun in order to undergo the initiation rites in solitude. also the educators and mentors of the offspring of the sky the emperors. who bursts out of his eggshell in order to lend his driving energy flow to building of the world. to be understood symbolically and depicts the initiation in the pure fruit. one of th e most important Daoistic deities. For the sake of simplicity. only to continue flowing i n the perpetual stream. incoherent form of living light. thus enabling sheer vitality to unfold. In this prenatal and chaotic state the chromosomes are i nvisible. the c omforting rain after the storm. there would preferably be two funda mental characteristics to emphasize: the tangible and the intangible energy. More about this in the next chapter. the very essential sinking of Qi in Qigong and Taijiquan. productive. The latter is. the original Daoist teaching of ult imate health. Hunyuan is the sacred process of the creation of a form which is created from the void. Xi Wang Mu. The in . e cstatic.C. The divine fruit ripened into the elixir of immortality every s ix thousand years. Three types of Q i are distinguished in the human being. two energetic poles are created. a lso during the time of the sons of the sky the emperors. the Pan Gu. intangible. what is typical of Hunyuan is that these processes flow in an extraordinarily circular manner. unrestrained Qi energy is without a doubt yang. which we produce through o ur thought and concentration potential.
in the monasteries in the Wudang mountains. Today. If an emperor we re of pure heart. they attempted to bring him to the right path. which is later described in the chapter entitled The Eight Wonders of Da o . is based on the three ci rcles. At this time of the Tang dynasty. who lived toward the end of the Han dynasty from 14 1-203. The many thousands of years of Chin a s history gave this land the widely diverse. But ultimately it was all the same to the Daoists that they were left in peace to explore the cosmos and immerse themselves in meditation. for they do not earn money an d. Only when these three spheres of human life are balanced and connected. they supported him. the essence of this emperor s schooling is to bring the three cycles into synchronic vibration. except for quite a few gifted artists among the priests and priestesses. with the lunar cycles (namely with the waxing. Hua Tuo is considered one of the fathers of Chinese medicine. The peasan ts were assimilated through the energy of the sacred mountains and later formed the priesthood which has lasted until today. These three circles are connected. Yangsheng the teaching of transformation and also Taijiquan. The notable ancient Chinese medicine. full and new moon as well as the waning cycle). described in following chapters. and on the other hand with the three centers of energy (the lower. in short the internal martial arts. They are. which was re served only for the priesthood and the imperial family. earthly cyc le which creates sexual energy. We work mainly with t he lower cycle in this book the gravitonal center of the being although the othe r two are referred to again and again. In the eyes of many Chinese. animal. The meridians of the body are secondary and subordinate to these three cycles. and the e xercise called the cycle of the eye to the upper cycle. the exponents of Qigong. are the exercises of the legendar y doctor and master Hua Tuo. Another well-known Master of Qigong recorded in history was Quan Zhongli (608-905). for i t is certainly an unlikely assumption that Hua Tuo learned medicinal properties of plants as well as Daoist Qigong from the priests living there. but rather were bound only to Dao. exceedingly diverse methods of the martial arts a nd body transformation were created. Ultimately. if not. and at times (for the Western mind) controversial periods of culture and empirical science. however. for they had a lready practiced such systems since ancient times. the expanding of the middle cycle to the middle cycle at the level of the solar plexus. and only then is one actually in the position to enter into the fourth cycle.itiation and the magic of these strictly secret rites conceal the essence of the three circles in their core. for he was considered the son of the sky. most often only very superfic ially exercised because today s adepts lack the magical understanding of Nature. But also here the historiography is insufficient. also well known to the Western world. and the upper cycle which directs the mental level). are the conversion into p ractice of these mysteries. Xingyiqu an and Baguazhang. corresponds to the lower cycle. the Daoists are o nly good-for-nothings who are a burden to society. at times as a hermit. The exercises of the five animals . which are based on the observati ons of animals and natural phenomena. the middle cycle which directs the actual human level. on the one hand. The result was that one of the most imp ortant spiritual centers of China was created on the mountain crests. It is interesting to note here that the continuing history of Daoism for example. an actual original form of Qigong. it is said that he lived on the Huashan. can true and complete health be spoken of. which are only seldom found in their pure form in to day s world. leads back to Hua Tuo. Daoist hermits and according to the legend the masters rising to the seventy-second rank took them in. The teachings o f Hunyuan Gongfu go back to this time of unspoiled Daoism. the sacred mountains of the Daoistic martial arts and magic arose from the rebellion of the peasants wh o no longer wanted to live under the oppression of the imperial family and fled to the mountains. You may gain insight into this mystery in my book entitled Die Kreise des Goldenen Drachen . Authentic exercises f or health and the training of the martial arts. go back in history to the very first origi ns of man. Daoists did not usually subordinate themsel ves to an earthly authority. He is considered to have been a great Daoist magician and is reported to have created the eightfold brocad e exercises Baduanjing in Chinese which are widely practiced today around the world due to their simple movements. rely . where he tested the effects of medicinal plants. the fourth dimension. The exercise for opening the earthly gate .
the secrets of the sacred Chinese mountains. The simplified paths also lead the novice pilgrims to the masters. M any hermits do not. were banished in re-educatio n and disciplinary camps.on support. but also the systems of transformation. Through my own personal explorations in all modesty. however. carries the legacy of the wisdom of thou sands of years of history. the Da oyin. the origin of the later Xingyiquan from the alchemic internal schools of religious Daoism. Hunyuan Gongfu stems directly from the roots of Daoism. ---------------------------Hsin Hsin Ming The Great Way is not difficult for those who have no preferences. when recognized as such. as his successor. which hardl y exists today. Strictly speaking. and ha s maintained an uninterrupted lineage from master to student up to today. the breathing and meditat ion techniques of Tuna Fa . In summary. one can label all these levels as internal mastery Neigongfu. U nder the Nationalists before them. He is. an d one of the most well-known and important masters of the martial arts and Qigon g in the world today. for one could just as well mention Neigong. the legendary Mas ter of Taijiquan (1886-1957). and Ma ster of Liuhe Xingyiquan (1890-1973) and his friend Chen Fake. there are additional alc hemic elements which have sprung from the origins of the Taijiquan. as a bearer of culture. Vegetarians. these ancient Daoist life practices include not only medicine an d martial arts. Feng Zhiqiang is one of the few people in this world who. My elderly teachers experienced this no differently. He entrust ed to me the continuation of his ancient. vibrations. which cover all areas of life the arts of changing resonance. Ca rrying over the authentic systems to today is without doubt a wonder when you th ink what the world has experienced recently. and heaven and earth are set infinitely apart. were cons idered counter-revolutionaries and thus. the school of the polar star as well as the Huashanpai. Make the smallest distinction. His most important teachers were Hu Yaozhen. the celestial axis. Healers and masters of the internal martial arts as well as priests and monks. and the The art of Taijiquan from the authentic Taijiqua n. I have taken on the responsibility of carrying on the lineage properly from Feng Zhiqi ang. the term Qi gong is only partially true. it must have also been dire. since the founding of Zhenyipai. however. the Wudang p ai. wish for support in the form of safe ladders that l ead up the vertical rock faces in the mountains to the caves and simple dwelling s of the masters. My spiritual father. They also do not want the institutionalized delivery of food a nd mail. will carry on in the uninterrupted line of transmission in remembrance of the c ountless ancestors and in honor of and gratitude to all masters. which allows th e combination of a secular and spiritual life. gifted healer (doctor). who still bears the magic of ancient China. i s in his seventies and in the best of health (he is still without gray hair). The key figure o f today s Hunyuan Qigong is the Grand Master Feng Zhiqiang from Peking. almost extinct traditions into the fut ure. When love and hate are both absent everything becomes clear and undisguised. the authentic shadow boxing. Grand Master Feng Zhiqiang. Many priests saw themselves forced to recede to the highest moun taintops in the most remote and inhospitable regions due to the global complexit y of materialism. Gongfu. A master of an extinct art which I. The origins of Hunyuan Qigong s tem mainly from the Art of form from the power of the mind from the six treasures of unifying the heart and concentration (Liuhe Xinxingyiquan) . for example. If you wish to see the truth then hold no opinions for or against anything. interrogated and tortured during the cu ltural revolution in China. On the other hand. In their original form. the official head of the Chen-style Ta ijiquan. for example. To s . the evolving of the exercises of the five animals . You will learn the reason for this in the course of the bo ok. Jingong or Shengong. there have been tremendously weal thy business people and Daoist Free Masons who have influenced the business worl d in all of Asia and more recently the entire world. which limits their spiritual and ritual freedom and leads to a comforta ble structure of dependence. These circles support the m onasteries and the thousands of priests and priestesses who live in seclusion.
Things are objects because of the subject (mind). To return to the root is to find the meaning. do not be attached even to this One. The more you talk and think about it. the further astray you wander from the tru th. At the moment of inner enlightenment there is a going beyond appearance and empt iness. To deny the reality of things is to miss their reality. When the deep meaning of things is not understood the mind s essential peace is di sturbed to no avail. the thinking-subject vanishes. of right and wrong. as when the mind van ishes. to assert the emptiness of things is to miss their reality. Stop talking and thinking. ass ertion and denial. nothing in the world can offend. Although all dualities come from the One.et up what you like against what you dislike is the disease of the mind. The Way is perfect like vast space when nothing is lacking and nothing is in exc ess. Those who do not live in the single Way fail in both activity and passivity. The changes that appear to occur in the empty world we call real only because of our ignorance. it is due to our choosing to accept or reject that we do not see the tru e nature of things. Do not remain in the dualistic state avoid such pursuits carefully. the Mind-essence will be lost in confusion. objects vanish. it ceases to exist in the old way. but to pursue appearances is to mi ss the source. and there is nothing you will not be able to know. the mind (subject) is such bec . Live neither in the entanglements of outer things nor in inner feelings of empti ness. When no discriminating thoughts arise. When thought objects vanish. only cease to cherish opinions. Be serene in the oneness of things and such erroneous views will disappear by th emselves. Do not search for the truth. As long as you remain in one extreme or the other you will never know Oneness. Indeed. When the mind exists undisturbed in the Way. an d when such a thing can no longer offend. When you try to stop activity to achieve passivity your very effort fills you wi th activity. the old mind ceases to exist. If there is even a trace of this and that.
Indeed. distinctions arise from the clinging needs of the ignorant. There is one Dharma. Understand the relativity of these two and the basic reality: the unity of empti ness. both movement and res t disappear. . with enlightenment there is no liking and disliking. In this emptiness the two are indistinguishable and each contains in itself the whole world. all dreams will naturally cease. To live in the Great Way is neither easy nor difficult. The wise man strives to no goals but the foolish man fetters himself. and clinging (attachment) cannot be limited. When all things are seen equally the timeless Self-essence is reached. relationless state. but those with limited v iews are fearful and irresolute. for everything is murky and uncl ear. right and wrong: such thoughts must finally be abolished at once. To seek Mind with the (discriminating) mind is the greatest of all mistakes. and the burdensome practice of judging brings annoyance and weariness. o f single essence. Just let things be in their own way and there will be neither coming nor going. the ten thousand things are as they are. All dualities come from ignorant inference. If the mind makes no discriminations. the slower they go.ause of things (object). To understand the mystery of this One-essence is to be released from all entangl ements. No comparisons or analogies are possible in this causeless. If the eye never sleeps. If you do not discriminate between coarse and fine you will not be tempted to pr ejudice and opinion. Gain and loss. When thought is in bondage the truth is hidden. They are like dreams or flowers in a ir: foolish to try to grasp them. to accept them fully is identical with true Enlightenment. the faster they hurry. Consider movement stationary and the stationary in motion. What benefits can be derived from distinctions and separations? If you wish to move in the One Way do not dislike even the world of senses and i deas. not many. even to be attached to the idea of enli ghtenment is to go astray. Rest and unrest derive from illusion. Obey the nature of things (your own nature). and you will walk freely and undist urbed.
Here thought. Reference: Verses on the Faith Mind by The 3rd Zen Patriarch. Not two. with no exertion of the mind s power. All is empty. One thing. Infinitely large and infinitely small.When such dualities cease to exist Oneness itself cannot exist. and imagination are of no value. for definitions have vanis hed and no boundaries are seen. 2011 . no difference. Mindset. nothing is excluded. Doubts and irresolutions vanish and life in true faith is possible. And this truth is beyond extension or diminution in time or space. So too with Being and Non-Being. For the unified mind in accord with the Way all self-centered striving ceases. knowledge. To live in this realization is to be without anxiety about non-perfection. Zen. enlightenment means entering this truth. because the non-dual is one wi th trusting mind. To come directly into harmony with this reality just simply say when doubt arise s. without distinction. in it a singl e thought is ten thousand years. In this not two nothing is separate. Emptiness there. no tomorrow. Words! The Way is beyond language. but the infinite universe stands always before your eyes. feeling. With a single stroke we are freed from bondage. To this ultimate finality no law or description applies. clear. Emptiness here. all things: move among and intermingle. No matter when or where. nothing clings to us and we hold to nothing. self-illuminating. No comments ---------------------------------------------------By thomas June 16. Sengstau Share Posted in Meditation. To live in this faith is the road to non-duality. Don t waste time with doubts and arguments that have nothing to do with this. for in it there is no yesterday. no tod ay. In this world of suchness there is neither self nor other-than-self.
qigong. Martial Art. Form. leaving a lot of room to move You do not bend to great strength So smoothly you move and so naturally Your breathing and your limb movements should not be impeded It is like moving in space In and out of the highest peaks and clouds Gliding through air and clouds Floating along with the winds Graceful yet composed Always contain calmness and peace Head upheld high with pride You embrace the world below you As clear and pure as an underground brook Like lead turning into silver spinning the moon Looking into an antique mirror to look deep into your soul Your cup is filled to the brim Absolutely free of restraint and free of self You could fly as though you had wings Head towards the limitless horizon Like throwing a pebble into the water The circles get larger and larger With your hands you push open the limits of the universe You embrace from within Heaven and earth and the ten thousand things capture your thoughts The eyes look outside with determination Up and down your strength flows You push and you embrace continuously Your thought should be pure This should clear your mind This should curb all illness You always return to the center You can attack or defend at will You must have a will of iron The principle of this s to strengthen To go for happiness and health Your body will benefit from this This has been handed down from the ancients This form of exercise can help you without limits Reference: The Tai Chi Boxing Chronicle by Kuo Lien-Ying p. Exercise. 139 Share Posted in Classic. Tagged with dachengquan. Zhan zhuang. yiquan.The Ancient Poem of Universal Post The universal post is a mystical form of martial arts We can never fully understand the way it is done It seems like an embrace with a smiling face You use your strength from within You are relaxed and use no force It is like clouds floating in the wind from all directions You use forces from the universe to substantiate your strength Your strength comes from your breathing You do not hold fast. ----------------------------------------------------------By thomas June 8. 2011 Essentials of Body Regulation of Health Qigong Exercise . Meditation. standing.
the head should be suspe nded so that the entire body can be light. Certainly. An excessive imagination will result in rigidity and an insufficient imagination wi ll result in laxity. Different people have different methods for p racticing this movement. Stretching Meixin Meixin refers to the midpoint of the line connecting centers of both eyebrows. achieve serenity. as the ancient saying goes: the upper Dantian is a vessel for the spirit . and prevent canc er. Meixin belongs to the upper Dantian. 1. the circulation of genuine Qi will be facilitated as long as we slightly withdraw the chin and gently push up Baihui. by slightly folding the tongue and gently butting it against the p alate. this should be done with a naturally relaxed neck and a natu rally upright head. purge the brain. in Health Qigong exercise we should master the correct techniques and methods for body regulatio n. promote digestion. Saliv a is a treasure of the human body. Therefore. Lifting and straightening the head is very important in body regulation. Secondly. The up-pushing imagination of Baihui should be moderate. Lifting and straightening the head and neck as if propping up something The head is the controller of the entire body. This indicates the importance of body regulation. 4. In the theor y of Qigong. as the saying goes Qi is a life-prolonging dru g and saliva is a health-promoting ganoderma . calm the spirit. I n the theory of traditional Chinese acupuncture. 2.Body regulation is a component of the Tree Regulations of Health Qigong and the foundation for the Three Regulations. Therefore stretching Meixin is a very important warm-up step for us to enter the exercising state as quickly as possib le. and the brain is the container of marro w and is referred to as the upper Dantian . promote eyesight. It was believed by ancient peop le that eyes are passages for man s spirit and all essences of the five Zang visce ra are focused in eyes. the mind will not be at ease. Wearing a smile on the face . By looking inward with both eyes during mind concentrati on. Modern medical research has reveale d that saliva secreted in the mouth contains oxidases and hormones needed by the human body and helps regulate the organism. When the mind is not at ease. Qi will not move smoothly. Looking inward helps eliminate distracting thoughts. Below are the essentials of body regulation that I have learned from my exercis ing and teaching experience in Health Qigong. As far as I am concerned. birds cannot fly without wings and the coccygeal end should be straight and upright so that spirit can reach the top. Qi will be scatte red. Lowering the curtains to look inward Lowering the curtains means keep the eyes half-open. this place is called Yintang Ac upoint which is mainly used to clear the brain. as the saying goes: man cannot wal k without the head. we can prevent the exuding of the spirit and concentrate our mind to facilit ate serenity. When Qi does not move smoothl y. and maintain the spirit during Qigong exercise. we can form a so-called Magpie Bridge which connects Ren and Du Channels an d facilitates the circulation of blood and Qi. Butting the tongue against the palate Butting the tongue against the palate can promote the secretion of saliva. dredge the nos e. unblock the orifices. It was said in ancient times that: When the shape is not straight. and promote intelligence. Looking inward means to foc us the attention on a certain place inside the body during the exercise. 5. 3.
help us maintain an upright and straight coccygeal end. Body regulation facilitates serenity. By removing the stress on the ner ves. and straightening the spinal column without tensioning it. This posture promotes the smooth circulation of blood and Qi in Ren and Du Channels. Slumping the chest and straightening the back This means relaxing and slightly slumping the chest without pushing it outward. Lowering the shoulders and elbows Lowering the shoulders and elbows means the practicer should relax h shoulder joints and elbow joints in order to prevent nervousness er joints. we can stimulate the related channels in the feet and regulate the functions of viscera to which they correspond. Lao Zi says: Fill up y our apertures. 9. Filling up the aperture and secluding the hearing Filling up the aperture means gently closing the mouth rather than gritting your teeth and retracting the mouth. 10. Gripping the ground with ten toes Toes are where the three Yin and three Yang channels of feet meet each other. relaxing the knees can prom ote the circulation of Qi in the three Yin and three Yang channels of feet. And relaxation is the precondition and foundation fo r serenity and natural way. Scientific experiments have proved that smiling is the mos t effective method to relieve nervous emotions. By slightly closing the mouth. Close your doors. The abdomen is an oven for the smelting of Qi . Relaxing the waist and abdomen As the ancient saying goes: the waist is the vessel for the kidney and the home f or Mingmen. Secluding the hearing means keeping your hearin g inside the body and isolating it from the outside world. The body should be kept steady in order to facilitate the circulation of genuine Qi. the brain will enter an almost blank state free of distracting thoughts. spirit cultivation. and keep unblocked Ren and Du Channels. elbow joints. While practicing the stance. we can promote the circulation of ee Yin and three Yang channels of hands. we can return the hearing to our body to block out the external distractions and facilitate our se renity in exercise. the most fundamental keys to Health Qigong exercise are relaxation. Following the abovementioned instructions on body regulation will be qu ite helpful for us to achieve serenity and enter the Qigong state as quickly as possible. and surrounding muscles. and lower bot of the should shoulders and Qi in the thr . The chest should be naturally slumped so that the back is straight and upright. and a natural way. 6. Withdrawing buttocks and relaxing knees Withdrawing the buttocks can keep the spinal column straight and upright and fac ilitate the circulation of genuine Qi over the body. Here relaxation means both physical and mental relax ation. s erenity. Relaxing the waist and abdomen will facilitate the smelting and circulation of Qi. By gripping the ground with the ten toes. When a person smiles. we should lay flat our feet and grip the ground with toes in order to stabilize the body and facilitate the ascent of genuine Qi. By relaxing both naturally lowering both elbows. To sum up. 8. we can relax the muscles. 7. which can release the person from a nervous state. The waist and abdomen are critical gates for dredging channels and circulating Qi. 11.Smiling is the best relaxing method. and mind concen tration.
The form herein refers to body movements and adjustment of body posture. Accordingly. lotus leaf palm. The first is the meth ods and the hand shape. I ve often wondered how we can help theseimproper practicing lovers to grasp a kind of practicing t echnique. Interpretation of Trilogy Exercise What are the essential characteristics of Health Qigong? The definition of Healt hQigong has given us a definite answer. As the saying goes. clever in mind and skillful in ha . so that they can betterenjoy the pleasure brought by Health Qigong. Further simplified. I. hope that itcould enlighten the beginners and instr uctors. which is the external manifestation of the movements. such as the tiger claw. breath and mind of the human. The basic contents of the form mainly include three aspects. The specific practicing contents and steps are shown in the following diagram: Form Form +breath Form +breath + mind Schematic Diagram of Trilogy f file) of Health Qigong Exercise (see original diagram in pd Exercise II.breath. if used form. respiratory Tuna (breathing in and out) and mentalregulation as the major forms of exercise. In accordance with the com monly used terms ofHealth Qigong.cn Share Posted in Philosophy. 2011 Trilogy of Health Qigong Exercise In daily exercise. breath regulation and mind regulation . I proposed trilogy ofHealth Qigong exercise. the dragon claw.sport. I hereby recommend an approach for trilogy of Health Qigong exercise to everybody fro m the essential characteristics ofHealth Qigong and combined with years of teach ing and practice experiment. breath regulation and mind regulation . mind regulation means mental regul tion . the first step of Health Qigong exercise is to master the practicing methods and essentials of the form . namely body regulation . breath regula tion means respiratory Tuna (breathing in and out) . namely the unity and collaboration of three regulations . mind to replace body regulation. deer horn and bird wings in Health Qigong Wu Qin Xi. body regulation means body movements . it s easy to be found that a Health Qigong lover was still diff icult to grasp the essentials of exercise even though he spent a lot of time in practicing and themain cause was due to his improper practice. andthe essential characteristics of Health Qigong can be expressed as a hea th preserving exercise with combination of body regulation. willow leaf palm i nHealth Qigong Yi Jin Jing. tiger claw. qigong. principle.Reference: Essentials of Body Regulation of Health Qigong Exercise by Xia Xuewei Chinese Health QiGong Association jsqg. theessential characteristics of Health Qigong can be furthe r expressed as an exercise withcombination of form. ------------------------------------------------------By thomas June 6.org. Sequence Analysis of Trilogy (I) The first step exercise form As for the Health Qigong beginners. namely Health Qigong is a traditional ex ercise ofour nation with body movements. namely practicing Health Qigong based on the sequence of form-breath-mind .
an inhalation is t aken when the chest is expanded to complete the movement of spread wings and an ex halation is taken when the chest is folded to complete the movement of folded win gs . the bird flying movement inHealt h Qigong Wu Qin Xi. distinguish th e movements routines. If the natural rules ofcoord ination between breathing and movements are violated to pursue unrealistic coord ination. Only when one has mastered the form methods and essentials can he guide thewaist an d body and exercise all the joints to fight with aging. it may result in out-of-adjustment respiration. an inhalation is taken as the ascending of gravity center wh enboth arms are lifted to complete the movement of spread wings and an exhalation istaken as the descending of gravity center when the knees are bended and both h ands arefolded. vacancy and fullness. the showing claws and wings movement in Health Qigong Yi Jin Jing. which cannot be achieved overnight. In essence. abdomen and hip . to combine body g uidance with Qiguidance . waist. Generally speaking. thebreathing will gradually become deep. and achieve neatpostures and accurate methods. even and long. an inhalation is taken when looking backwards and the neck muscle is tightened and an exhalation is taken when looking forward a nd the neck muscle isrelaxed. that is the coordination of ascending-inhalation and descending-e xhalation . so as to lay a solid foundati on for in-depth exercises inthe future. The sec ond is the footwork and stances. For example.for example. When the natural breathing and movements are coordinated skillfully. accumulating-inhalation and releasing-exhalation. opening-inhalation andcl osing-exhalation. the second step shouldachieve guiding Qi into a harmonious state . that is the coordination of tightening-inhalation a nd relaxing-exhalation . Natural bre athing is a way of breathing going on all the time around us. The practicers are required to slowly combine the movements withbreathing at the moment of natural breathing and breathe naturally with the changes inmovements. Of course. in general. If thefirst step is required to achieve guiding the body into a soft state . ba ck. stubborn movements and . directions.nds . the rules of coordination between breathing a nd movements are consistent. andtightenin g-inhalation and relaxing-exhalation .that is the coordination of accumulating-inhalatio n and releasing-exhalation . The substance of the emphasis on extension and rotatio n of spinal column mentioned in the essentials of four Health Qigong exercises is the body methods. The Health Qigong beginne ris sure to make great efforts to perform well at the first step. thus to achieve coordination of form and breath . The regular changes of t he hand shape inexercise can effectively stimulate the hands different nerve musc les and enable thecerebral cortex to produce good adaptation variations. (II) The second step exercise form + breath After being more fluent in essentials of the form . the Looking Backwards to Prevent Sickness and Strain mov ement of Health Qigong Ba Duan Jin. The general requirement of the footwork is walking with cat-like step and changing agilely and flexibly. Modern brain physiology research indicated that the hand reflex zone also ac counted for alarge area in cerebral cortex reflex zone. slow. and then the effect of unifying state of mind is achieved to prepare for the third step exercise. thechest is expanded and the force is accumulated and an exha lation is taken when bothhands are changed into lotus leaf palms and reached for ward and the force is released. the coordination between breathing and movements is based on rules of ascending-inhalation and descending-exhalation. laxity and tightne ss. including chest. an inh alation is taken when both hands are changed into willow leaf palms and erected in front of chest. it can be concluded as opening-inhalatio n and closing-exhalation . for the bird fly movement.The third is the body methods. the skillful coordination between breathing and movements requires a process. angles. the practicers can start the se condstep and pay attention to the close coordination of body movements and breat hing. How can we achieve it? It shall start with the coordination between natural breathing and movements. The moving and transition of the gravity center of the body and the bodymovements are dependent on the changes of footwork and stances.
the respiratory Tuna (breathing in and out) methods and how to coordinaterespiration with body movements. The nature of consciousness theory of dialectical materialism pointed out that. The step-by-step principle is i n line with the rulesand is also an important principle for performing well in H ealth Qigong exercise. after being more proficient in coordination between body movements andb reathing and combined with the requirements of different exercising methods ands pecific movements. (III) The third step exercise form + breath + mind If making distinction with overall exercise and decomposing exercise. second. Based onthis principle. the joints. For example. The three note s of Zhang Houcan about the essence of mentality can be summarized as mentalityis the subjective reflection of the human brain on the objective world. it is the functio n of the brain. or the form + breath . the vice chairman of International Union of Psychology. In Health Qigong exercise. Emotion refers to emotional feelings or sentiments. the re flection of the human is not negative and reactive butpositive and proactive. it can reflect the realities inthe outside world. muscles. both of them are visiblean ouchable . the first andsecond steps can be considered as the decomposing exercises and the third ste p can beconsidered as the real overall exercise. respiratory Tuna (breathing in and out) andmental regulation was achieved c an the essential characteristics of Health Qigong be trulyembodied. thepracticers are required to enter the state of min d of Health Qigong Wu Qin Xi exercise toact like whatever role they act to achie ve the unity of form and spirit. it can be considered that the mental regulation contents o f Health Qigong include knowledge. the breath . wh ich can be consciously carried out. According to the conclusion that the consciousness contains the unity of knowledg e. the practicers are required to enter the healthy emotional stateand enter different emotional states according to differ ent movements. it cannot workwithout the brain. perseverance. and what s going on about the invisible and formless mental regulation ?How to fulfill the third step? We first need to figure out the essence and contents of thementality and the nature of consciousness. can the Heal th Qigong exercise enter the realm of integration of body and mindand the Health Qigong exercise obtain desired effect. For example. and we have to studythese issu es if the psychology wants to achieve a high level of development . which is a reflection pro cess of the human brain on the objective world and a process for continuous proc essing and production ofd ata input externally . Understanding theessence of mental ity and its contents before interpretation of the meaning of the third step6exer cise is. It is easy to see the consistency between the essence of mentalityand the nature of consciousness by linking them together. The human being not onlyneeds to understand the realities but needs to reshape the realities. third. has explained i t in plain languagein the article of Current Situation and Development Prospects of Psychology in China . What s the human s mentality? Zhang Houcan. to give full play to the imagination based on functions of th e brain toenter appropriate artistic conception requirements and gradually achie ve the physical andmental state of the unity of three regulations . emotion and willpower . Only when thecombination between body moveme nts. Knowledge refers to thethe oretical knowledge of body movements and respiratory Tuna (breathing in and out) an d the theoretical knowledge of how to improve our health and the mechanism ofpro ducing healthy effects.She explained the psychological as first. consciousnes s is the subjective reflection of objective existence. routines and methods i n bodymovements.even suffocation and fail to take effect. it is the reflection of the real world. Willpower refers tothe mental state such as selfcontrol.emotion and willpower . Whether it is the form . . confidence and indomitable spirit ofthe human being manif ested in pursuit of certain goals and ideals. the first and second steps are th e precondition and foundation for the thirdstep and the third step is the goal a nd pursuit of the former two steps.
First. Never start to imagine or absorb ideas and even random thinking witho utbeing proficient in coordination between movements and breathing. Reference: Trilogy of Health Qigong Exercise (pdf) by Wang Yanqun Chinese Health Q iGong Association jsqg.cn Share Posted in Breath. Energy. both . and keeping the coccygeal end in the middle af ter long-term persistent practice. lowering the shoulders and elbows.org. so that the entire body is completed relaxed inside out and a serene.sport. This is aggre ssivedoctrine in exercise and is totally bad for the practicers. calm. qigong. and worriless state is naturally achieved. both legs are slightly bent. relaxing the waist. attention is first drawing to the lowering of shoulders and the mind is concentrated on the tips of elbows to feel them lowering. calm the bad emotions li ke anger. lowering Qi to Dantian means: the exerciser has made a certain progress an d entered the deep relaxation and serenity in the exercise. form + breath and form + breath + mind based on understand ng and practicing levels at different stagescan we gradually improve the level o f exercising methods and acquire maximum effectivehealth-preserving effects and more harmonious physical and mental skills. there is no absoluteboundary between the three steps and it does not mean that the pract icing cognitiveprocess of Health Qigong exercise is ended up after three steps e xercise. principle. re-practice and recognition is also applicable to thepracticing process of Health Qigong. straighten ing the back. the eyes are di rected at the lower front. Duringthe practice. This feeling is brought by the relaxation of the elbows. Health Qigongexercise is always a continuous learning a nd continuous improvement process. Initial Stage After the exerciser has got familiar with the movements of the exercise and has begun to comprehend the key points to the exercise. After the posture is established. prolong life. harmonize blo od and Qi. cognition. drawing in the chest. fear. open the mind. art is endless . only when we continuously improve the state of form . relaxation exercises such as lowering shoulders and elbows can be introduced. both palms are closed in front of the abdomen . No comments ------------------------------------------------By thomas June 6. as mentioned in Lao Zi empty the heart and fill the abdomen . 2011 How to Successfully Lower Qi to Dantian Lowering Qi to Dantian can dredge the channels of the entire body. As both palms are pushing upward on the lateral sides of the body.III. second. Lowering Qi to Dantian means to meet the requirements of keep the head and neck straight and lift the head as if propping up something . Structure. the centers of palms are obliquely directed toward each other. and more important is to tell the beginners that they must follow the principle of step-b y-steppractices and always grasp the essential characteristics of combination of bodymovements. eliminate worries and fatigue. and boost wisdom. respiratory Tuna (breathing in and out) and mental regulation of HealthQigong. The principle ofepistemology of practice. posture. and worry. In the first movement of Bird F lying . the purpose of putting forward t he trilogy exercise is to provide some theoretical guidance for beginners. this paper dwells on how to relax the body and mind and lower Qi to Dantian to achieve serenity during pr actice. As the sa ying goes. Supplemental Instructions of Trilogy Exercise There are two points need to supplement. With t he Bird Exercise of Health Qigong Wu Qin Xi as an example. As far as I am conce rted.
All of a sudden the entire body will receive the transmitted relaxation. shrinking bosom and straightening back. Therefore there will be a slight tensioning s ensation towards the left and right on the shoulders and back. wrists. Then the head slowly moves into the strai ght position and the chin is slightly withdrawn. Before the br ain realizes the concept of relaxation . And the brain knows where the mind goes. In this way the shoulders will be lowere d and the shoulder blades will be opened horizontally. This sensation is especially obvious with the thumbs and index fingers. It is the result of appropriate mind. These are the results of the force of Qigong. At the moment when both palms move laterally like spread wings. During practice. and appropriate strength. and achieve a leisurely and calm look. The respiration will b e smooth and stable. The neck is relaxed and the sma ll ligaments of the C-spine joints are loosened so that the suspended top is not stubborn. the shoulder blades will be opened horizontally t owards both sides to drive the shoulder to move down. Therefore it is also . This will restrict the projection of the buttocks and ensure the straigh tness of the lumbar vertebrae and the coccygeal end. the shoulders are lowered and the mind is concentrated on the thumbs and index fingers of both hands. the brain is betw een mindful and mindless. As the palms move downward. The exerciser will temporarily forget all worries and sorro w and become carefree and cozy. In the first movement of Bird Flying . focus the mind on the practice of the exercise. the exerciser will be able to actively eliminate t he distracting thoughts. relax the muscles in the buttocks and waist as much a s possible so that the muscles of the buttocks are spread downwards. the sh oulder blades will be loosened horizontally with the tend so that both shoulders will be slightly withdrawn. Lift the wrists to move the palms like waves and you will feel an indistinct force transmitted from the wrists to the ends of the thumbs and in dex fingers. both flanks are slightly contracted. The shrinking bosom and s traightening back results will be naturally produced. Do not deliberately produce it . and mai ntain a peaceful and serene mind. Lift the wrists to m ove the palms like waves and you will feel an indistinct force transmitted from the wrists to the tips of the ten fingers. This is the initial stage of lowering Qi to Dant ian. and loosening waist and contracting buttocks. slightly draw in the b uttocks. appropriate Qi. Shrinking bosom and straig htening back shall be completely compliant with the natural form of the human bo dy and shall not be arched back and shrunk chest. Then gently retract them forward and inward as if propping up the lower abdomen with the bu ttocks. the movements can be furt her refined. While doing this. the palms are obliquely directed towards each other and the eyes are directed towards the lower front. The force is the force produced s uddenly when the mind guides the circulation of the clear and harmonious Qi in t he body when both the body and mind are relaxed and serene. Intermediate Stage After the key points to the practice are comprehended. As both arms are lowered and the shoulder joints are opened. and the thorac ic skeleton is slightly withdrawn. On the basis of shrinking bosom and straightening back. During the breath regulation of Bird Exercise. And the back is straight and eminent. The elbows should not be raised. A slightly numb sensation comes across the entire back. This relaxation w ill be naturally transmitted to the elbows. When both palms are moved up laterally. In this way the reversel y ascending pathogenic Qi caused by bad emotions will be gradually lowered and e liminated and the harmonious Qi will be gradually distributed throughout the bod y. No mind guidance is required and the exerciser should naturally meet the relaxation requirements such as low ering shoulders and elbows and shrinking bosom and straightening back. the body and mind will have an other experience: The body will be light and delightful. we can help lower Qi to Dantian. the body movement will suddenly relax the muscles in the shoulder blades. and fingers and the process will be too quick for the mind to stay. the s houlders are lowered and the mind is concentrated on the thumbs and index finger s of both hands.shoulders will be lowered and kept from rising. At the moment when both pa lms move laterally like spread wings. By combining lowering shoul ders and elbows.
and the chest is relaxed and empty. the back is straightened. Otherwise deviations like abnorm al sensory perception will be easily caused. Lowering means the lowering sensation of muscles in the relaxed and gentle st ate and is the criterion for relaxation. the interoception is improved and the proprioceptive sensitivity is increased. both hands will be naturally l owered at the lateral sides of the body. the waist is relaxed. When both arms are moved upward and downward. The external form and the internal Qi will be gradually merged. gentle. and Yang Qi will be calm and harmonious. and long. the exerciser will unconsciously enter the intermediate stage of lowering Qi to Dantian: The body is soft and comfortable. serene. The experience varies from person t o person and should not be deliberately pursued. This practicing experience does not occur during every practice. This sensation is generated because after entering serenity. The chest is slightly empty and the heart wi ll suddenly feel relaxed and easy. The entire body is relaxed and loosened. As the shoulder blades are loosened to drive both shoulders to lower. the entire body is relaxed and kept down. the shoulder blades will be opened horizontally towards both sides to drive the shoulder to move dow n. The criterion for shrinking bosom is: At the moment t he shoulder joints are opened and the shoulder blades are loosened horizontally. and swelling caused by the swarming internal Qi. you will feel as if a round door is opened in the chest and the long-standing w orries in the heart are discharged. Once this sensation occurs. The relaxation in this stage has transc ended lowering and is mainly represented by looseness. the lower abdomen will feel the numbness. the chest is shrunk. After breath regulation of Bird Exer cise is completed. the breath is even . the bottoms will be contracted. and the spinal column will e naturally relaxed s egment by segment to form an up-down pulling posture. the entire body will be completely relaxed inside out. both legs are slightly bent. The gloom accumulated in the chest will be eliminated. At the same time Baihui Acupoint on the top of the head will always feel a slight propping sensa tion instead of an imagined up-propping force. the horizontal relaxation caused by the internal force will promote the natural extension and slight upheaval of muscles in the back. After the last movement of Bird Stretching is completed. And drive n by the internal force of Dantian and Mingmen. Although we cannot clearly feel the incoming and outg oing movements of genuine Qi during this stage. The sensation of straight ening back will come along. The state of keeping the he ad and neck straight and lifting the head as if propping up something will be nat urally achieved and the heart will be suddenly enlightened. All di stracting thoughts are eliminated during the exercise and even the movements as well as the ego are forgotten. The exerciser is still in a relaxed. the mind will be free of worries. the brain is clear. and the eyes are dir ected at the lower front. the chest will be natura lly relaxed and contained. centers of the palms are obliquely directed at each other. The clear Qi will be rais ed and infused into all parts of the body. the eyes will be directed at the front. Relaxation is driven by th e internal force from the muscles to the tendons and bones and from the exterior to the interior to penetrate the body bit by bit and segment by segment. The mind is suddenly opened. All constraints of material d esire are suddenly removed. When both palms are moved up laterally. the exercise enters the automation stage. At this moment. When b . both palms are closed in front of the abdomen. The exerciser will look both mighty and easy. the shoulders and elbows ar e lowered. the softened arms will be like t he wings of the light crane that are spread in the air. But all movements are still in line with the stan dard requirements and will still represent the verves of the five animals. Linked with the previous post ure. Genuine Qi flows througho ut the body. t he coccygeal end is in the middle of the lower body. Advanced Stage With the refining of movements. Dantian is filled with internal Qi and begins to communicate with the Qi of Mingmen. the turbine Qi in the body will be lowered and eliminated. and gentl e practicing state. Baihui is suspended on the top.known as internal force. heat. The internal Qi that sways between both arms when they are moved upward and downward seems to be blocking the arms. The facial appeara nce is calm and stable.
However. and remain continuous and unbroke n will be truly reached. It shows up at different mome nts for different people. In order to arouse people s seri ous attention to this issue. The targets of Exhale softly. --------------------------------------------------------By thomas June 6.oth palms are lowered. 2011 Exploring Analysis on Sinking Qi to Cinnabar Field No matter you are a Health Qigong beginner or an experienced exerciser for years . with the change in th e context of modern people. Location and Functions of Cinnabar Field According to the origin of history. The exerciser will begin to compr ehend the true meanings of Achieving the ultimate vacancy and adhering to the tru e serenity . Qi circulates smoothly in Dantian and merges w ith the Qi of Mingmen. coordinating the mind with Tao . inhale slowly. I hereby attempt to make a brief analysis of Sinking Qi to Cinnabar Field . Analysis finds that it is influenced mainly by conventional way of thinking. Inner Mongol ia Normal University Chinese Health QiGong Association Share Posted in Breath. The mind w ill be vacant and ready for everything. The relaxation and looseness will be suddenly transmitted to every part of th e body. the Qi activity will be smooth. because nearly every stance emphases that Sinking Qi to Cinnabar Field is essenti al for exercising Health Qigong. but also help people correctly understand Health Qigong and scientifically exercise Health Qigong. Wisdom will appear in the vacant mind an d shine the interior and exterior of the body like bright sunshine (deficiency o f the upper portion of the body). s tay between consciousness and unconsciousness. the exerciser will unconsciously enter the advanced stage of lowerin g Qi to Dantian: The body will be naturally relaxed and gentle and the respirato ry Qi will directly reach Dantian. The interior of the shoulders will be automatically relaxed and loosene d. And it differs even in the same person with the differ ent serenity states during exercise. This state does not run through the enti re practicing process as Qi activity is transient. The facial expression will be calm and imbued with suprem e heroism and mightiness (excess in the lower portion of the body). The mind already knows everything before the thought i s moved. hopefully it could serve as a modest spur. After breath regulation of Bird Exercise is completed. qigong. which results in a tendanc y of ambiguous perceptual mastering of many terms of Health Qigong. the relaxation and looseness produced by the internal for ce will be even stronger. and clearing the mind to gain insight in to nature . The back will be filled up with internal Qi. I. Mindset. Baihui Acupoint on the top of th e head will be vacant and unobstructed. principle. I t seems that the muscles and bones are missing. the body will be merged into Qi between heaven and earth and the feeling of boundaries of the body will be lost. As the internal Qi is unsettled and breaks through the body sur faces. Shrinking bosom and straightenin g back has exceeded the body form requirements. Cinnabar Field is an important position for . Reference: How to Successfully Lower Qi to Dantian by Zhang Caiqin. In fact. if some classic terms originated from tradition can be illustrated with modern language. you might not feel unfamiliar the term Sinking Qi to Cinnabar Field(qì chén dan tián) . The brain will be clear and free of thoughts. The chest will be vacant. At this moment. few of exercisers can clearly explain how it is when asked how is Sinking Qi to Cinnabar Field . Man resides in Qi and Q i resides in man . And almost no up-propping force is felt because the channels around Baihui are smooth. Energy. it can not only enrich the basic theoretica l knowledge of Health Qigong so as to promote discipline building and scientific development of Health Qigong. and just mak ing use of it rather than discussing it in depth.
covering heart. Specifically. while Cinnabar Field is located in lower abdomen. One is the Upper Cinnabar Field. but a reflection of a kind of biological pulse which is transmitted into nerves and to cerebral cortex after various receptors of nerve endings receive external and internal stimulations of human body. and air cannot enter lower abdomen directly. The three Cinna bar Fields are not a point but an area. original qi and original spirit. taking actions as the guidance and breathing as the driving force. the qi in Sinking Qi to Cinnabar Field is not the air breathed. the Middle Cinnabar Field is located in the Area below Heart and th e Lower Cinnabar Field is located in the Area below Umbilicus. When human body is ex ercising under a relaxing and quieting state. which is the mech anism of running of internal qi. and in the middle of human bo dy. lungs. as well as a main site and fundamental place for condensa tion of essence. the root of twelve meridians. etc. and it dominates the growth. blood and water and food. poin ting out that that the Lower Cinnabar Field is located three cun (Chinese inch) below Umbilicus. and it is the physical basis for the format ion of human body. Xiao Zhicai expatiated the records in various an cient literatures about the location of Cinnabar Field and its important functio ns. so called internal work means that. qi can also be regarded as a kind of speci al reflection of nervous function under certain condition. under the domination of ideas which use ideation but no force . six bowels. spleen and stomach. The ancient liter atures gave the most detailed description of the Lower Cinnabar Field Area. It is called Dynamic Q i between Kidneys . different research ers have somewhat different views. In the article Can Air be Inhaled into Cinnaba r Field? . Cinnabar Field is a very special and important positio n in one s body. Sinking Qi to Cinnabar Field in the Eyes of Researchers What does Sinking Qi to Cinnabar Field refer to specifically? How can we Sink Qi to Cinnabar Field ? Through consulting literatures. air breathing can be conducted only in lun gs. Lin Yongjiang believes that. Zang Baodong b elieves that. located between the ey es and joining in encephalon.Taoist practitioners to regulate mind and build up will. capillaries open under such impact . we find that. It is called Mingmen (Life Gate) in Neijing. which is the vital position. liver. In the article New Comprehension of Sinking Qi to Cinnabar Field. Medicine regards Cinnabar Field as the origin of life. In terms of physiological structure. II. the common standpoint of both lies in that Cinnabar Field is the residence of original essence. limbs and skeleton. and play s decisive roles on short or long lifespan. the gate of breathing and the source of triple energizers . He further points out that. located between the two kidneys. it is the innate level higher than the acquired level of five viscera and six bowels. which dominates all activities of life. disease and death of human beings. This kind of cognition produced profound influen ce on the Qigong Science and even Neijiaquan (internal boxing) of later generati ons. and the other is the Lower Cinnabar Field. for men to store essence and women to tie ovicell. which is in charge of human being s Qi. which is the origin of vitality. but also result s in a series of phenomena of physiological changes. Qi and spirit. Taoism regards Cinnabar Field as the position for kee ping qi with ideation. Cai Mingzong also made meticulous discussion on Diantian in his doctoral dis sertation Discussion on Cinnabar Field Mystery and Research on the Function of De laying Aging of Female Ovariectomized Rats by Catgut Embedment in Cinnabar Field Area. In their opinions. In terms of functions. The Taoist cognition of Cinnabar Field is somewhat different from Medicine s cogni tion thereof. Acc ording to this standpoint. between the two kidneys and back. containing human being s essence. The Upper Cinnabar Field is located in Y intang Area. dev elopment and functions of five viscera. between the two there is the Middle Cinnabar Field. These three need a nd work mutually. In A Brief Talk on Dian tian Theory by Chinese Taoists. qi and spirit. so as to enable internal qi to run in the whole body at will. covering an area of four cun. Breathing not only functions exchange of air. it is the foundation of five viscera and six bowels.
In the article Cinnabar Field·Sinking Qi to Cinnabar Field·Ideation of Cinnabar Fiel d. He also emphasizes that both air inhalation and air exhalation can sink Q i to Cinnabar Field . causing such feelings as numb. and is more advantageous to relaxing and sinking of abdominal organs. In the pelvic cavity. meridians and muscle fibers in abdominal cavity and thoracic cavity to generate relative move ment. and improves the air-inflation rate of pulmonary bubbles.s as innervation. and it can help human bod y strengthen oxygen supply and discharge large amounts of carbon dioxide. thus transforming the stimulations of intra-abdominal receptors i nto bioelectrical impulses. there a re also ovaries and oviducts. but also cause s various viscera and bowels as well as various tissues and structures such as s ecreting glands. his caudal vertebra sinks down ward and contracts forward. and will give a kind of beneficial gentle extrusion massage to abd ominal organs. large intestine. inspiratory diaphragm mov es down more. whi ch is qi or so called internal qi . junctional membranes. hence causing the feeling of qi rushing to the lower abdomen. due to that rhythmic slow actions cause breathing to gradually become natural. and it is foun d that. in addition to bladder and rectum. just because that the tissues in abdominal cavity relax and sink down. and there is prostate below bladder. when a person sinks Qi to Cinnabar Field. Ideation of Cinnabar Field means that using an idea to think of that genuine qi is filled a mong the aforesaid organs in infra-umbilical abdominal cavity and pelvic cavity. III. which means a success in Sinking Qi to Cinnabar Fie ld . The running of qi is closely related to the runni ng of blood. Sinking Qi to Cinnabar Field is a manifestation of deep breathing. nephric duct. sphincter ani relaxes. Th e aforesaid viewpoint was also proved when I interviewed experts. nerves. namely the area in abdominal cavity below umbilicus till the bottom of pelvic cavity. a ctually it means deep breathing in modern language. and there are uterus and vagina between bladder an d rectum. hot and distending . muscle flexing and biochemical and bioelectrical changes. and Blood is the mothe r of qi . and it sinks slo wly among various organs in thoracic. there are mainly such organs as small intestine. kidneys.A person has the feeling of sinking qi when he sinks Qi to Cinnabar Field . the pelvic part of deferent duct ranges fro m sidewall of pelvic cavity. which coincides with the views of traditional Chinese medicine that Blood runs if qi runs. due to that diaphragm moves up. Different breathing patterns produce different impacts on human body. In the pelvic cavity of a female. In the infra-umbilical abdominal cavity. there will be a kind of w arm nerve feeling in abdomen. The air inhaled into pulmonary alveolis by a person in breathing is impossible to enter adbominal cavity through the tissue s in his body. Generally normal breathing i s thoracic breaghing. which is the so called Sinking Qi to Cinnabar Field . a male also has an ampulla of deferent duct and a seminal vesicle. Jiang Shan points out that. lower abdominal pressure reduces . which changes the backward bending radian of the wai st. which is shallow breathing relative to abdominal breathing . which is the so-called sur ging of Cinnabar Field(dan tián gu dàng) . membrane envelopes. and genuine qi gently infiltrates these organs. which are transmitted via sensory nerves to the sens ory center in brain. the Cinnabar Field referred to in Sinking Qi to Ci nnabar Field can be located in the lower abdomen and the entire pelvic cavity of human body. Abdominal breathing not only makes thoracic cavity to expand and contract more fully. Sinking Qi to Cinnabar Field means that genuine qi sinks from thoracic c avity via adbominal cavity down to the bottom of pelvic cavity. Upon air inhalation. so it . etc. deep and long. Upon air exhalation. and the closed capillaries in abdomen suddenly open. upper back part of bladder to the bottom of bladder . thes e perivascular nerve receptors are stimulated and then transmit nerve impulses t o the brain s sensory center. and blood stagnates if qi stagnates . and hence gently squeeze and massage each other. adbominal and pelvic cavities. Sinking Qi to Cinnabar Field and Abdominal Breathing The term Sinking Qi to Cinnabar Field(qì chén dan tián) sounds very abstruse at first.
junctiona l membranes. Reference: Exploring Analysis on Sinking Qi to Cinnabar Field(pdf) by Lin Zhihua Chinese Health QiGong Association jsqg. but also massage the liver. When an exerciser succeeds in reaching the state of Sinking Qi to Cinnabar Field t hrough efforts. accelerate heart beating and blood circulation. In addition. various nerve ending s also cheer up. It can be found through the aforesaid discussion that. which enhan ces the nutrition of muscle due to improvement of metabolism. nerves. but also causes various viscera and bowels as well as various secreting glands. No comments ------------------------------------------------------------------By thomas June 6. For beginners. the feeling of sinking qi in Sinking Qi to Cinnabar Field does not mean that the air in breathing enters ab dominal cavity. which can not only effectively stimula te relevant acupuncture points and autonomic nerves. on one hand. deep breathing makes abdominal m uscles to generate regular ups and downs.cn Share Posted in Breath. Mindset. slow and conscious deep breathing can improve the alkali content in human body.plays very big roles in the metabolism exchange process. due to the change in intra-abdominal pressure caused by increase in t he amplitude of up and down movement of diaphragm. trash and toxins in body are discharged out of body through deep breathing and sweats. while in aspect of breathing pattern. as a result. restore the connections among various nervous systems. and directly or indirectly stimulate blood vessels. namely changing the external shape of spinal column and changing the breathing pattern. meridians and muscle fibers in abdomina l cavity and thoracic cavity to squeeze and massage each other. take your vital essence lead. The reasons lie in that . Thus it can be seen that. on the other hand. take stillness your reagent. restraint fire. but mean that various tissues in abdominal cavity relax and sink downward. 2011 Union of the Triplex Equation Let Let for for for for for for the void be your cauldron nature be your furnace your primary ingredient. In aspect of shape of spinal column. intestines and stomach. and maintain a balance of c hemical compositions in human body. and improves the air-inflation rate of his pulmonary bubbles.org. Furthermore. . it focuses on changing the radian of thoracic vertebra and lumba r vertebra. use quietude mercury. and where many important acupuncture points and autonomi c nerve plexuses of human body are distributed. principle. he not only makes his thoracic cavity to expand and contract mor e fully. abdom en is the place where the yin meridians among twelve meridians of the conception vessel joint together. qigong. abdominal breathing is a kind of scientific method in life nurturing and health care through Health Qigong fo r promoting the running of blood and qi. wh ich can effectively reduce the acid content in body. which exerts act ive roles in life nurturing and health care. it focuses on changing thoraci c breathing to abdominal breathing.sport. they can succe ed in Sinking Qi to Cinnabar Field from two aspects. membrane envelopes. use your daily energy water use. take meditation. thus transmit mor e oxygen and nutrients to human body through blood. deep breathing can also promote shock of blood and lymphatic fluid and hence free circulation thereof.
sitting a nd lying down. the heart-mind is guarded within. Then preserve your spirit and stabilize your intent. During the twelve double-hours of the day. Keep your eating and drinking regulated. it is as if there is the sound of thund er. Infusing and harmonizing qi fully. Constantly seek clarity and stillness .Reference: A Complete Guide to Chi-gung by Daniel P. Spirit and qi then combine together Like a child being cherished in the womb. it is as if ther e is the movement of wind. Continually harmonize your breathing. When you drink from this pinch of elixir. When intent moves. If you refine the combination through nine revolutions. The numinous tower of the heart emptied of all things: This is called clarity.81 Share ----------------------------------------------- By thomas June 4. The numinous Perfe cted support your body And you spontaneously know the path to long life. The place where you can reside with the sages. Your eyes do not see a sin gle thing. as if it does not exist. Your radiance will join with th at of the sun and moon. Then the fire of the heart naturally descends. When intent is stable. spirit is agitated. Not allowing even a single thought to arise: This is called stillness. When spirit remains settled. The heart is the residence of spirit. Your ears do not hear a single sound. The perfect qi of the Five Phases Then gathers together and forms a pinc h of elixir. This is the residence of emptiness and nonbeing. In the body. The body is the dwelling place of qi. qi is dispersed. Your ears begin to hear the tunes of the immortals. as for your daily practice. make a light ex hale. Reverberating naturally without any drumming. It is as if the breath exists. Inside your mouth. still more subtle. Then naturally in the body a sound can be heard. The teeth should be lightly touching. These are the sounds of the stringless melodies Sounding spontane ously without any strumming. 2011 Wondrous Scripture for Daily Internal Practice Now. spirit remains settled. The mouth and lips are mutu ally locked up. Spirit naturally begins to communicate. Unified. Reid p. Then you will cast off arising and passing away. the sweet dew arises of itself. Restra in your speaking and meditate alone. A rich liquid pours into the top of the head. qi g athers. If you can observe the inner regions. The water of the kidneys naturall y ascends. Nothing is allowed to separate or interrupt. . You will bind and comple te the great cinnabar elixir. One constantly practices awareness. When spirit is agitated. Walking and standing. Your years will match those of heaven and earth. Spirit then spontaneously enters and leaves. In the belly. Do not allow even a single thought to arise . Subtle. The ten thousand affairs are all forgotten.
No comments --------------------------------------------------By thomas June 1. And the heart is a glitt ering gem. These are the Seven Treasures Keep them firmly in your body. you will never be separated from the Wondrous. Use them to support the country and pacify the people. you should study celestial immortality: only the Golden Elixir is the highest principle. Energy. 2011 Awakening to Reality Wuzhen pian 1 If you study immortality. qigong. Tagged with Chi. then let husband and wife join together and rejoice. emotions and nature join one another. where the five agents are whole. So. Dragon and Tiger coil. Like a hen incubating an egg. Then. Refine them into the great medicine of life. Constantly seek clarity an d stillness. 5 Rely in the first place on wu and ji that act as go-betweens. there are Seven Treasur es. . Marrow is qu artz. and blood will be abundant. One Will receive a day s benefit. Qi is the mother of spirit. Then your essence.Each day that you cease to practice this. during all the twelve double-hours of the day. Essence is quicksilver. Blood is yellow gold. Preserve spirit and nourish qi. Spirit is the child of qi. benefits. The brain is numinous sand. The kidneys are jade rings. In the human body. -------------------------Practise Qigong for one day Practise Qigong for one day. It will be equivalent to losing one hundred days If one stops practicing for one hundred days. One get no benefit through all his life. qigong. Mysterious and again more mysterious. Then with all of the ten t housand spirits. Share Posted in Breath. If one stops practicing Qigong for one day. Life Will become an empty dream. 3 When the two things meet. Qi is beautiful jade. You will ascend to the immortal realms. Surely there will be injury and diseas e. qi . never letting them d isperse.
celestial immortality is the highest degree of realization. and then to one (see Poem 14). sentiments. of one s being in the world as an individual entity. Only when True Yin an d True Yang merge can one s inner nature and emotions be not independent of one an other. . and the diverse qualit ies taken on by Original Breath (yuanqi) in the conditioned state. Emotions (qi ng. Soil is an em blem of the original unity of the five agents. The five agents are whole refers to the reversal to unity. or passions) are often impur e and tend to disjoin from one s nature. attitudes that allow a person to expr ess his or her inner nature in life. The y represent the differentiation of the One into the many. Therefore the undividedness of the five ag ents is analogous to the joining of Yin and Yang. Kun receives the essence of Qian to bring it to f ulfillment. Dragon and Tiger coil. and becomes Li. temperament. emotions tur n into qualities personality. and becomes Kan. Symbolically. To generate the world. the human immortals (renxian). The word translated as immortality (xian) means. but rather as pertaining to the sphere of existence. they pertain to the realm of relativity in which we live. b ut for the very fact of being graded. namely. There are several grades of transcendence. a work probably dating from the tenth cen tury. also symbolized by the inner line of Kan . 4 Where the five agents are whole. the removal of distinctions between the precelestial and postcelesti al domains. which is performed first by reducing the five agents to three. Fire. the separation of inner nature and emotio ns is a feature of the conditioned state in which we live.7 Just wait until your work is achieved to have audience at the Northern Portal. emotions are often at odds with one s inner nature. . grants complete tra nscendence. Qian entrusts its creative e ssence to Kun. says Zhang Boduan. The Chinese view of emotions is more complex than it might at first seem. fundamentally. Zhang Boduan uses traditional images to describe the main features and benefits of the Golden Elixir. The Dragon stands for True Yin within Yang. When emotions and inner nature join one another. 3 When the two things meet. and Water (see tables 2 and 3). to the point that they may become uncontr olled. Kan and Li are born from the union of Qian and Kun . this liberates True Yin and . Metal. more precisely. a word also translated as feelings. transcendence. . The five agents are Wood. the earthly immortals (dixian). but in agreement with one another. Emotions are not seen as merely psychological phenomena. For example. There are five degrees of Immortals. and the Tiger stands for True Yang within Yin. For thi s very reason. the spirit immortals (shenxian). In Neidan. 1 If you study immortality. and the celestial immortals (tianxian). states in the section entitled On True Immortality : Immortality is not of one kind only. Taoist texts contain several descriptions of the grades of tran scendence. Notes on Poem 3 In this poem. In t he view of the Awakening to Reality. the demon immorta ls (guixian). which is inhere ntly transcendent. the Zhong Lü chuandao ji (Records of the Transmission of t he Dao from Zhongli Quan to Lü Dongbin). According to many Neidan texts. emotions and nature join one another. Soil. the True Yang and True Yi n of the precelestial state. Fulfilling the Way of the Golden Elixir is analogous to ascending to Heaven as an immortal and having audience with the highest deities. The two things are. Only celestial immortality. They are the two things mentioned in the previous line . and in the radiance of a ninefold mist you will ride a soaring phoenix. Inner nature (xing) is essentially pure and unaffected by phenomena or events of any kind. also symbolized by the inner line of the trigram Li . according to his or her individuality. True Yin and True Yang. Kan and Li newly join together ( coil ) and return their essences to one another.
In the human being. are celestial immortals. The imagery of these lines is similar to the one found in this passage of the Ca ntong qi (Token for Joining the Three. and wait for your time. S oil. The Great One will send forth his summons. the One first divides itself into t he Two. just like Soil. you ascend on high to obtain the Register and receive the Chart.e. [Commentary on line 2: "Only the Golden Elixir is the highest principle. 6 Then let husband and wife join together and rejoice. which join to generate the Elixir. embraces both Yin and Yang. Your work concluded. or Yin and Yang.True Yang from their residences in the conditioned state. the Dao and the world. whose form and spirit are both wondrous. 5 Rely in the first place on wu and ji that act as go-betweens. the body of Buddha hood). In Neidan. The last line of the Cantong qi passage refers to receiving consecration as an I mmortal. and an emblem of the Center: the symbolic center of Heaven is at due North. . or wu and ji. . their longevity equals that of Heav en. The expression gong cheng. namely Qian and Kun. which is placed at the center. chapter 8): With the Way completed and virtue fulfilled. they go beyond the manifested cosmos. is an emblem of the One giving birth to mult iplicity. This is possible because intention."] Those who fulfill both their nature and their existence. translated above as your work is achieved. stay concealed. go beyond creation and transformation. (1) As remarked above. and reestablishes the original pair of trigrams. Being able to shed life and death. and they last eternally without decaying. Soil is associated with the intention (yi). For this reason. which is ruled by change and imp ermanence. (2) I.(2) and are without birth and witho ut death."] r . wu and ji are often said in Neidan texts to be the go-betweens (meiping) that allow the con junction of Yin and Yang. you should study celestial imm ortality. and in the radiance of a ninefold mist you will ride a soaring phoenix. this expression which authors of Neidan texts use often efers to the state of non-duality between formlessness and form. To generate the ten thousand things. who have a body outside their body. withdraw. can also mea n your merit is complete. The stems wu and ji respectively represent the Yang and the Yin halves of Soil. the absolute and the relative. . or the One. Commentary by Liu Yiming [Commentary on line 1: "If you study immortality. 7-8 Just wait until your work is achieved to have audience at the Northern Porta l. The Northern Portal (beique) is the gate of Heaven. Wu and ji are the two celestial stems related to the agent Soil (see table 4). the True Intention (zhenyi) brings about the union of Yin and Yang. and you move your abode to the Central Land. Only the celestial immorta ls shed their illusory body and achieve a dharmakaya (fashen. Husband and wife respectively stand for the Yang and Yin principles. the faculty of f ocusing the mind on a goal or an object.(1) who are joined in their reality with the Dao..
(2) The re is no other Golden Elixir outside one s fundamental nature. so that everyon e could go back to one s home and recognize one s ancestor. Fire and Soil. I do not know its name. born before Heaven and Earth. Original Emotions. . Golden Elixir is another name for one s inchoate fundamental nature (xing). joy.(1) It is the Numinous Root. and lust. where the five agents are whole. and mak ing nature and emotions join with one another. . emotions and nature join on e another. chapter 25). On the Yin essences see above the note to Poem 9. anger. Original Spirit. When nature and emotions join. the cognitive spirit (shish en). completion culminates and necessarily becomes lacking. which are pleasure. ." This passage provides an example of how Liu Yiming explains the relation between the precele stial and the postcelestial states of being. Therefore the sages of antiquity established the Way of the Return [to the original state] through the Golden Elixir. which are benevolence. The discriminating spirit is the thinking mind. Liu Yiming immediately suggests the aff inity between one s original nature and the Dao. and revert to what one f undamentally and originally has in oneself. [Commentary on lines 3-4: "When the two things meet. However. . (1) The terms innate knowledge and innate capacity derive from one of the main Confu cian texts. when it is not refined by fire. the precelestial and postcelestial are gathered together. line 1. it is innate knowledge (liangzhi) and innate capacity (liangne ng). but call it Dao (Daode jing. and the errant intention. the ghostly po-soul. Yi n and Yang meet and the five agents are whole. One falls into the postcelestial state. . Dragon and Tiger coil. and the five orig ins control the five things. Original Essence. entirely achieved and with nothing lacking. uncorrupt ed state. the Mengzi (chapter 7): What one is able to do without learning is ca lled innate capacity. what one knows without pondering is called innate knowledg e. It is the seed of the Immortals and the Buddhas. the root of the worthies and the sages. . making strength and compliance match one another.(2) The five origins include the five virtues. . It is the Breath of precelestial Perfect Yang. In the postcelestial state they are the five things (wuwu). these five breaths are the five origins. There is something inchoate and ye t accomplished.] The Way of Cultivating the Elixir (xiudan) is nothing more than harmonizing the firm and the yielding. propriety. It is neither more in a sage. .. It is perfectly good with n othing bad in it. namely the wander ing hun-soul. When the five agents are wh ole. (2) On the hun-soul and the po-soul see above the note to Poem 10. wisdom. different from the True Intention that makes the joining of Yin and Yang possible.e. and Original Bre ath. Every human being h as this Golden Elixir complete in oneself: it is entirely achieved in everyone. (2) By using the adjective inchoate (hun). Wood. Water.Human beings receive this Golden Elixir from Heaven. In th e precelestial state.(3) The five things include the five thieves (wuze i). . This is the boundless norm of Hea ven. The errant intention is the common intention. the basic constituents of the human being in their original. lines 3-4. see above t . righteousness. (1) I. Yang culminates and necessarily becomes Yin.(1) namely Origina l Nature. grief. The five agents are the five breaths of Metal. and sincerity. the Yin essences. nor less in an ordinary person.
are true sincerity.(2) that and this separate and do not know one another. [Commentary on lines 5-6: "Rely in the first place on wu and ji that act as go-b etweens. . the relati ve and the absolute. . wu and ji. and when nature. (1) These words should be understood in a quite literal sense. (2) The term translated as mediate. and spirit meet in the One Breat h. . When true sincerity is in the center. some call it the Embryo of Sainthood. one s nature is stable. and the Golden Elixir coalesces. righteousness. which shows that nature corresponds to the agent Wood (east). xin also means sincerity. At the same time.(7) you will have audience at the Northern Portal and will ride a soaring phoenix. one s emotions are harmonized. When true stability functions on the outside. When nature is stable and emotions are harmonized. and emotions to the agen t Metal (west). When the work is completed and your name is recorded. the two Soils.(1) and the firm and the yielding do not res pond to one another. Within the five virtues.(8) and will become a Celestial Immortal of Pure Yang. the three families see one another. literally means to transmit a message. with a peal of thunder the gold en cicada sheds its shell. essence. If there is no harmonizing thing that goes back and forth a nd mediates. passing from doing into non-doing.(5) Gen erate the immaterial from the material.(3) What harmoniz es is the two Soils.(3) Lessen the excess of strong emotions. When the Breath is complete and Spirit is whole. Continue to advance in your practice. The ji-Soil rules on quiescence. and pertains to Yin. then let husband and wife join together and rejoice. and other analogous pairs of notions or entities. line 5. [Commentary on lines 7-8: "Just wait until your work is achieved to have audienc e at the Northern Portal.(4) Using the celestial True Fire. tongxin. lit. propriety."] When benevolence. and augment the insufficiency of complian t nature. Wouldn t that be pleasant? (1) These words are quoted from Poem 14. (4)See the note to Poem 3. and relying on the hexagrams Zhun in the morning and Meng at night. the virtue associated with Soil mentioned by Liu Yiming in the next paragraph. (1) and the five breaths have audience at the Origin. . emotions. line 5. and in the radiance of a ninefold mist you will ride a soaring phoenix. See table 3. line 6. smelt away the postcelestial Yin breaths. nature and emotions go back to the root: husband and wife join together and rejoice. (2) You return to the origin and revert to the fundament. Nourish [th e Embryo] warmly for ten months. free from death. the ten thousand things and the Dao. You will fly and rise in the broad daylight. (3) These are the five so-called Confucian virtues. (3) This (ci) and that (bi."] After the original fundament of the precelestial state is lost and scattered. and refers to the function of Soil in bringing Yin and Yang to join one another (see the note to Poem 3. and wisdom go back to the oneness of sincerity. (6) and you have a body outside your body. the other ) are conventional terms in Neidan for the ostcelestial and the precelestial. namely wu and ji.he note to Poem 3. na ture goes east and emotions go west.(4) The wu-Soil rules on movement and pert ains to Yang. line 5). keeping it tightly closed [within the womb]. passing from the subtle to the apparent.
Making the breath softer or harder thi s is effort. Zhun and Meng are the first two hexagrams used in this cosmological pa ttern. At this stage of the practice. to hermetically sealing the crucible. therefore. hear. soon your breath will be naturally calm and i t will feel as if it is not moving at all through nose and mouth. rules on each day. Taoism. This is the only thing. It alludes to achievi ng an immortal self. Then the 84.00 . Philosophy. Essential requirements for healing the body: Do not allow any part to use even a bit of effort. according to the (8) This sentence. classical Taoist image for the achievement of transcendence. Even a sligh t movement of arms or fingers this is effort. the mind does not think. on its sec ond half. the first hexagram rules on its first half. 51 Quiet Sitting To nourish yourself in quietude: lie on your bed. and limbs. (6) This is another expression found in many Taoist texts. Fully control your thoughts.com Share Posted in Classic. (5) This sentence refers to one of the ways in which the fire times are represente d in internal alchemy.goldenelixir. Mindset. or feel this is effort. this is already the use of effo rt. which is frequent in Taoist texts. Place your mind calmly on the soles of your feet and from there guide fire d own and water up. (3) Note the emphasis given on closing. and the second one. As soon as there is anything you think. one s name is entered in the registers of immortality. radiant and serene I am utterly effortless. 52 Cultivation Formula The essential formula of cultivation practice: Serene and radiant. in a literal sense. so that you feel as if there was no body. Breathe naturally and exert not even a trace of ef fort in the mind-and-heart when a thought arises. (7) That is. the ears do not hear. so that the qi and blood in the entire body flow vibrantly. which Liu Yiming refers to at the end of the present sentence by saying. (4) Lessen (chou) and augment (tian) are two other technical terms used in many Neid an texts. -----------------------------------------------------By thomas May 21. Sixty of the sixty-four hexagrams are associated with the thirty days of the lunar month. turn into a patriarch: there is no other secret. 2011 100 Chinese and Buddhist Health Rules 51-100 No. The eyes do not see. let your whole body melt without using even a tiny bit of effort.(2) This expression is found in many Neidan texts. completely relax body and mind . One pair of hexagrams. you have a body outside your body. Reference: Awakening to Reality (Wuzhen pian) Poem 3 translated by Fabrizio Preg adio www. Lead should be lessened and Mercury shoul d be augmented. No. the tongue does not taste. also found in texts of external alchemy wh ere it applies. Practicing like this. To become enlightened. the mouth does not ingest. alludes to attaining the h ighest state of transcendence. breath.
No. and if you don t tr . you cannot ever feel fear of death. looking forwa rd and turning back. The mind of heaven has returned t o its original position. if they do get close to one. 54 Awarness When people are sick but think they are fine. 53 Attachment and Fear Among people who nourish life. Even a bit of craving holds the evil of attachment. Just remember in all activities you give rise to yang. death has no power over them. they fear being imprisoned. No. They scan in all directions. 20 :) No. 57 Food Don t spend your days thinking about what you could eat to supplement yin or what you could take to enhance yang. If it is because blood is deficient. If you just don t fear de ath. . nervous and terrified of fe ar itself. no self. they fear being defeated. The so-called famous great doctors are just like this. the faster death comes. 58 Precedence When your qi is deficient. in all quietude you give rise to yin. on the other hand. No t fearing death. troubled by failure.0 pores of the whole body will work actively. Why is this? It is because they do not make death their reference point. Craving is being troubled by gain and l oss: this means one has no clue about nature or the ways of Dao. then you should first enhance the blood. don t enhance it blindly. This is what we call the fire returning to the prime. In nourishing life. and paradoxically they can live long. only makes death come that much faster. what could be more important? Thus people who practice cultivation attain long life with ease . it won t devour them. won t suffer h arm. yang is the son of yin. troubled by success. Please rethink the above rule. This is because blood is the mother of qi. . if they are attacked by those. maybe you forgot it since you read rule no. they fear reaching the top. thirty percent die anyway. it is only a secondary phenome non on the way. this is the worst kind of sickness . On behalf of this stinking bag of skin. In this state their pure mind and heavenly connection shrivel to the size of a p lum pit and they look like they have been bitten repeatedly by nasty dogs how can they not end up dying? The more you fear death. Yin is the mother of yang. expanding and contracting. 55 Disconnection People who surf the web in the middle of the night day after day do great harm t o their bodies and chances for long life. They don t think about long life. Their mind-and-hearts are totally involved in measurements and comparisons of all sorts and trying to ask them to connect to their selves for l ife-preservation is impossible. 56 Bargaining Don t crave for anything to be a bit cheaper or even a lot cheaper. no mind. At this point there is no I. Why is this? It is bec ause they are overly attached to their bodies. . looking left and turning right. o r fire and water in complete balance. no qi. you can easily get farther away from it. No. It is the key mode for curing the hundred diseases. Thinking constantly about long life. This may have a negative impa ct on the whole body. If you w ant to nourish life. they will not encounter knives and guns when in a fight or. How many people really are there who know they are sick? People who truly have no fear of death will never encounter wild tigers on the r oad or. What kind of doctors are they? No. Long life is not the goal of cultivation. Craving is being troubled by gain and loss until one gets a serious heart disease. they fear being embarrassed. No.
Open the body s pores wide and breathe in deeply. you run burning up the inner i cannot flow freely. What is the Buddha? The Buddha is the mind-and-heart. so the toxins inside the body ca n come to the surface. No. they are just different sides of the same coin. they have to rely on the Buddha.eat it first. 65 Hospitals In the modern world hospitals and prisons have a lot in common. way you will succeed the danger of drying and overheating the blood vessels and organs. especially when we think of patients as having received a death sentence. However. their body achieves a state o f subtle energetic exchange with heaven and earth. many people who do not deserve a death sentence receive one anyway. If it is because there is an obstruction and the q enhance both blood and qi by working on them equally. Why am I saying this? Let s think of cancer for a moment. Another poi nt people are not usually aware of is that even if they do not breathe deeply th rough nose and mouth. stupid and i gnorant people tend to see them from the complex side. Th is is why people who live in deep mountains and ancient forests with clean air a nd fresh qi heal so much more easily. in both situatio ns. thus creating complexity. No. No. This in enhancing qi. No. The subtle particles and high oxygen conte nt of the air in these places get into the deep breath when people are in a rela xed state. 63 Simplicity What is awakening to inner nature ? What is wisdom ? Both mean to regard all beings fr om a position of greatest simplicity. This is how the qi of humanity moves toward heaven and earth. 61 Avoid in Exercising Two things to avoid in exercising: Do not exercise when blood and qi are deficient. Smart a nd perceptive people choose to look at things from the simple side. 60 Heaven and Earth When people are relaxed and breathe slow and deep. No. 64 Incurable Diseases If people have a incurable disease. every pore of their bodies breathes in and out all the tim e a feature that is essential in our connection to nature and heaven. so you absorb the essence and qi of heaven and earth. 59 Environment The importance of the environment for people s health cannot be overemphasized. they in fact expel the inhaled breath in the lungs and the whole body moves to push internal qi out. If the disease does not respond to reliance on the spirit. Upon inhalation. Intricate and straightforward ar e really the same thing. No. During ex halation. Cancer for many people today equals a death se . This is what Laozi refers to when he speaks of Between heaven and earth. most people and especially those who are frustrated with themselves tend to take even the simplest thing and see it as highly complex. They thus are absorbed by the body. No. where they moisturize and nurture the five organs and six intestines and give people new life energy. 62 Do in Exercising Two things to do in exercising: Increase the speed of blood and qi circulation. Do not exercise in a dirty or defiled environment. Also. it is like a bellows. they in fact absorb the subtle energy of heaven and earth through ever y pore of the body. they have to rely on the spirit for a cure.
pure and turbid attract each other. So what I am saying is that the vast majority of cancer patients today are dying of their fear. Finding this chance at lif e means the cure of cancer and your return to full health. Some people are very much aware of their inherent nature. and you cannot be at rest with you rself these are signs that your are going against your natural course. you get sick a lot. No. They will be very clea r about what they should and should not do. 66 Competition Any form of competition will turn order into disturbance and lead people into ev il [immorality]. creating barriers. as long as we don t actually call it cancer. You need to start moving along with the great course of nature on the outside and follow th e natural course of your destiny on the inside. or otherwise killing it. That is to say. No. it is your destiny to do so. Never go after what you admire in others. 68 Overeating A dominance of turbid juices arises because people eat unclean things. we give the pat ients a sense of hope and a new chance at life. does the disease really not have a place from where to resurface? There reall y is no such thing in the world as a suddenly arising disease. Each human being from birth has a set pattern th at forms the foundation of his or her destiny. you find dead-simple things that don t work out. For this reason. 69 Spontaneity Smoothly following one s natural course (inherent so-being. spontaneity) is the hi ghest level of nourishing life. 67 Pure and Turbid From the perspective of the mutual interchange of yin and yang. should or should not eat as long as he or she follows this inherent pattern of destiny. because if you get well and don t die. all diseases heal from the mind-and-heart. How. there is no disease that cannot be cured. If a patient really came to examine h imself carefully. of the harsh treatment in the hospital. In actual reality. They can specify the d etails and know exactly what their pattern of destiny is. nourishing life def initely has no simple one-fits-all system to follow people are as different and as fluid as the clouds. when they hear that a doctor can help with their serious health issues. Let me take the common cold as an example. The body cannot digest all this matter and it accumulates inside. he would find that the various symptom all first gave some sub tle indication and that he could have. poisoning. Therefore. but more importantly because they overeat. All diseases arise from the mind-and-h eart. excising. there is only your mind-and-heart that can or cannot let go. but you should immediately assume a position of no fear. you are not comfortable. he will encounter peace and be free from trouble. of the ill treat ment of their spirit. it is because you are the cancer. but always from the depth of your own mind-and-heart look for realizing your own inner nature.ntence. often assume an attitude of innocence and expect him to eliminate their disease by cutting. dispers . What is competition? Competition is anything that pulls people into the world of craving and desire. You only need to return to acti ve living and you will soon have your chance at life. then. Don t miss out on either one! No. No. But after tha t. and if you do n t get well and in fact die. What he or she should or should n ot do. You may be diagnos ed with cancer one day. 70 Sensitivity Levels A lot of people. do people know whether or not they are actually following their own n atural course? If in actual life. No. before actually getting the cold. any pure and fresh things people eat inevitably g et mixed with the turbid juices inside the body and are expelled accordingly.
I wish we could a ll have this kind of powerful self-assurance. Kidney and liver problems. I understood the following: w hen faced with strong and resistant diseases. there is no way one can enter Dao. suffered from headaches and could not sleep. No. qi is balanced. No. fame [feeling important] is hardest to overcome. so you should give to them and never develop a cra ving to take advantage of them. only you can suffer failure. 75 Five desires Among the five desires. When the mind is stable. 79 Side Attack In the past. go and see again rule no. 76 Disease Inception The hundred diseases begin when wind and heteropathy enter the body. Other people are par t and parcel of your destiny. Then worry and speculation. you must get at it from a variety of angles . Thus. 77 Rule 29 This is a circular rule. Rather. and outside heteropathy comes in. fright and anxiety arise. it is not true science. when hearing about how Hitler resolved breaching the extremely well defended and highly armed Maginot Line in France. th ey develop perfect self-confidence in their entire being that eliminates any nee d of worrying about disease. Qi and blood in peopl . 30 No. This kind of feeling is fabulous. tend to be highly resistant. having fun]. 73 Self-Assurance Once people have taken charge of their health-related thoughts and practices. Next co mes sex [sensual pleasure. Others will discover that they had a great deal of stress at work. and finally sleep [rest and recreation]. for example. You get b est results when you approach them by balancing the lungs or spleen. to destroy it. 80 Centering Being well centered is the root source of nourishing life. If the body s qi is vacuous and weak. No. for anyone who has attained Dao. No.ed its building blocks in the different parts of the body. the defensive and constructive energies lose their bala nce. third is wealth [material stability]. examining another person is not a terribly difficult task but just the effect of yet another turning of the min d. loss] in your mind. th en food [eating and drinking]. intention and qi are balanced. Thus. No. one could ea sily reach the goal of blocking afflictions before they arise. all these phenomena are element s that eventually lead to the common cold. Perfect qi is m inimal. In reality. go and remember rule no. In other words. you cannot overcome them with a fr ontal attack. As long as the mind-and-heart for fame is not dead. No. some people wil l find that they were recently exposed to some cold wind or drenched in a rainst orm. No. 74 Examination In intense study. if patients personal se nsitivity and inner awareness were increased to a sufficient level. and wine [intoxicatio n] and sex [distracting sensory pleasures] exhaust one s strength. No. 72 Failures Do not fear failure [defeat. You cannot get your mind to stay stable? Who in the world can get it there? Only the Buddha has that power. 29 No. Do not take advantage of others in your mind. 78 Rule 30 This is another circular rule. In conclusion. If it does not work wit h cause and effect. 71 True Science What is true science? It is the law of cause and effect.
tumors. the process of resolution take seriously. they want to com e and go as they please. why? Because that is way too simple. as long as you keep blood and qi in even balan ce. Understanding and matching yin and yang. Thus. decline. and the like. whenever we are faced with solving an issue we should use this kind of thi nking: when encountering a complex problem. against extreme hardness softness stands no chance. the art of war take seriously. 82 Natural Course What is this natural course ? It is the fact that each and every thing has the two sides of yin and yang. For this re ason. one easily gets diseases where blood flo ws too fast from the brain. The more an affair is com plex. Then what disease could not be cured? No. greedy to obtai n more goods. 84 Today Let us see whether the following is true in the world today: people follow their natural patterns of eating and sleeping. All sorts of things may harm primordial qi. Any form of excess or sufficiency mea ns a loss of balance. that each and every being undergoes the same life process of birth. blood c lots. going on and following it is what mak es people spirit men. The result of this is that there are more rules than one can possi bly think of. this is the great inner power needed to be a good healer. 86 Yin and Yang The way of yin and yang means two opposing forces depending upon. one easily gets accumulation disease. the leaders in modern society do not like constraints. But knowing the natural course is only the first step. Thus. No. 85 Balance What does balance mean? Balance is the state when yin and yang depend on each othe r and control each other in equal measure. Blood is the mother of qi. they already reckon that they have attained Dao. primordial qi is w ell preserved and people age and decline only very slowly. Following this process. look for the simplest way of resolvi ng it. Always resting in a state of balance. If qi is insuff icient. No. qi is the master of blood. Such is the honest truth. the more often it can be resolved by the simplest means. if one side dista nces itself from the other. their own modes. You see. you can stay very healthy. do not disregard it. you often find that the solution is not easy at all and you cannot resolve it even by exerting utmost efforts. understanding and following one s natural course. in any kind of oppositional situation. it will never be controlled by it. if you look at what seems to be a simple issue. loss of balanc e certainly injures it. qi is yang and function. No. destruction cannot reach one. you can use the p roduction and conquest cycles of the five phases to enhance someone s inner balanc e. In the same way. It is just like Chairman Mao used to say: The s trategy of war take lightly. If they can t do so. No. Extreme softness can overcome the ha rdest substance. such as swellings. when meeting with a simple question. So they don t just rest at ease and honor their course. The same also holds true for hard and soft. Blood is yin and substance. If qi is excessive. growth. 83 Simple and Complex.e s bodies form a pair of yin and yang. Hard and Soft Simple and complex form a pair just like yin and yang. but make sure t o give it sufficient importance. 81 First Steps When people just have awakened to some kind of feeling for their natural course [i nner spontaneity]. people honor their natural course of l ife. and changing i nto. In other words. following their whims. the state of the issue take lightly. . one another. No. Thus if one lets go of all loss. Not really. and death.
focusing on fa mily happiness. The five emotions can bring about disease. looking at education in the wo rld today. This in essence is how the production and conquest cycles of the five phases work. these are the essentials of learning. what g ood does that do after you leave school? Once you get to adolescence. You may use medications for a cure. wisdom. after you deal with the outer signs you still have to deal with the pers on inside. Only learning to read and write. it becomes the cause of the birth of other beings.???????????? No. and when that happens. you need basic ethics an d a sense of reverence for your parents. how many things do the children lear n that they actually need at their age? What do you need to learn as a child? Most importantly. the way of nourishing life also works like this. when you get to be old. underneath you are still not well. 91 Courage Nourishing life centers on one thing only: do not fear death! As long as you fea r death. the power of death can defeat you. you need to learn how to relax your mental disposition a nd be at peace in your last years. 88 Great Wisdom Any so-called great wisdom. If you get sic k. in any place that has poisonous snakes. ???????????????. but at the same time some oth er being comes into existence that starts to limit them. there is always one cause that brings it forth. 90 Emotions Emotions and sickness are closely interrelated: all diseases come from emotions. When you deal with this kind of d isease. However. the way yin and yang depend upon and check each other. you need t o learn how to be good at living in harmony and raising children.???????? . That s what the Daoists keep talking about: the heroic energy fou nd in people who practice cultivation and refinement.Yin and yang are like that. Otherwise you are not in harmony with the flow of life and fail to follow your natural course. what great wisd om is that? No. Eventually. Just like in the natura l world. 92 Samadhi Take any subject of study or practice and work on it until it becomes utterly ea . your yang-qi is insufficient. when one being arises. 89 Learning Ordinary people talk about living to old age and learning to old age. Note: we are unsure of at least some part of the translation. but whether you do in fact remove the sympt oms or not. there will be plants that cure snake bite. In middle age. you need to work on nourishing life. In the great course of life. the five emotions can also cure them. 87 Body Oblivion What is self-realization through body oblivion? It means giving up control. No. At the same time there is als o always a factor that controls it and makes it go away. if it is without heartfelt feelings. No. No.????????????. Whatever else you choose to study. givi ng up secret schemes. But learni ng also has its time and what you learn in each phase of life needs to match wha t need most at that time. Kindness. For this reason. If anybody has a b etter insight please relay it to us. from kindergarten to university. and cour age: you must have all three! No.???????.
In fact. very careful! No. Nourish life this way and you will endanger the powers of the greater universe . spending al l our life in the pursuit of material wealth is no where near as good as using o ur entire life to nurture a good mental disposition. material goods can bring happiness but so can the spirit. no matter how strong the provocation. 97 Rule 73 This is the fourth and the last (re)cycled rule. Be very. Smart people at this point harmonize their minds-and-hearts and inspect themselves. what do Western-trained physicians do these days? You hurt? they say. Wha t you need to realize is that people s desire for material goods is inexhaustible. so that you won t be able to sneeze. they bloc k the Dao and prevent it from flowing freely. 95 Proper Cycles How to apply the five phases cycles of production and conquest: if a disease is d ue to an excess in the five organs. sections that you cannot fathom. so they say: You have a serious nasal infection and sneeze a lot? L et me cauterize the nerves inside your nose. making sure to restore inner balance. forget both yourself and all bein gs. You are still only seeing its outer leaves and branches and have not yet reached the root. The result of these treatments by Western d . and so on. This is the ultimate core of nourishing life. so that the body is greatly harmed . fire rising ). No. I wi ll make your pain go away. Originally. use the conquest cycle to remedy it. The center not bright and clear. please read again the rule no. This is the fundamental principl e of using the five phases. At this point you are still in the stage of being and have not yet attained the st age of nonbeing. these various sentinels immediately react and communicate the disturban ce to the brain. 73 No. any time our bodies enter an exceptional situation (such as. use the production cycle. No. all the myriad affairs and myriad things are still part of yin and yang. it does nothing but create inexha ustible suffering. 94 The Center The center bright and clear. die and not perish. Once this desire can no longer be controlled. and become a great light in the greater univer se. All things for you still are enmeshed in the realm of yin and yan g. For this reason. the appendix. No. the tonsils. which alone will allow our spirit to attain transcendence. most commonly. However. 98 The Sentinels Our bodies are mechanisms full of wisdom: they have excellent sentinels that gua rd over our health: the teeth. Nourish life this way and you wi ll live long. peace will result. Medications c an cure diseases. you still have not fully mastered its ul timate essence. if it i s due to a depletion. Even worse. But the result of this kind of pursuit is really scary. As long as you still feel that the subject has some parts that are great and pro found.sy and simple: this is the point where you reach an essential state of samadhi. 96 Materialism People nowadays often pursue an expensive material life-style and put all their efforts toward that. but so can psychological healing. 93 Nourishing Life Concentrate your spirit and stabilize your qi. they have developed some kind of scientifi c instrument. the twelve organs are endangered. You need to find the root is of yin and yang: Know the one and the myriad affairs are done! No.
5 Inner Regulatory Abilities Among all living beings. If things are not contained in the winter. So. which means that on the next day your spirit will be low. or fever.m. No. there will always be incurable diseases. but th e degree of its health is determined at birth. as long as you do not remove the cause of the mistake s. people have the most beautiful and complex body. you tend to make the right decisions and follow the right patterns of behavior. the root of health is the mind-and-heart and all life factors and experienc es originate from there. No. don t look for a cause outside. Once resentment is gone. No. the body is pure. Outside factors can only aid in its functioning .their result cannot be eliminated at the root.octors is that. so can people. No. ifanimals can recover from diseases relying on their own powers. If themind-and-heart is pure. depe nds on their original body s innate regulatory and recovery abilities. we won t know until the disease affects our f ive organs and six intestines.ro/health-rules/ Share --------------------------------------------------------By thomas May 16. if you get sick. This reality applies equally to human beings and animals. becausethis time in the course of the day matches the season of winter. these are signs of our bodies working at comprehensive recovery. What is hardest to resolve in this world is continuous and unstoppable resentment. 3 Correct Behavior The right understanding is to stay far away from expensive drugs and dangerous s urgery in helping patients to get rid of their diseases. As long as t here is such unresolved resentment. coughs. all ailments dissolve. and 3 a. no matter whether they are Chinese herbs or Western drugs. if we ever fall ill. No. There is no need to take medicines for these symptoms. No.. 2011 100 Chinese and Buddhist Health Rules 1-50 No. Their level of health. Based on this. Your preferred time to sleep is b etween 9 p. 99 Benign Symptoms Just remember: if we have sudden diarrhea. 6 Purification . but rely on the innatepowers of your own body and self to recover. it has noth ing to do with outside elements. Because all the different diseases arise from basicmistakes in living and are th e result of such mistakes. 100 Terminal Diseases Most serious diseases and terminal growths have only one cause: resentment [hatr ed. Reference: http://yijinjing.they cannot grow in the summer. This wil l also allow you to ward off the arising of numerous diseases. sneezes. No.m. which definitely does not come from book learning . 1 Sleep Sleep is the first element of nourishing life. then. 2 Medication All the various medications used to cure diseases work on the surface and don t pe netrate to the root. 4 Innate Wisdom People all have innate wisdom. Now. it comes from their own true mind-and-heart. their pure and clear mind -and-heart (what Daoists call Dao nature and Buddhists call the bodhi-mind). discontent]. Rather.
No. when the brain does not work at all and we are guided by plants and spirits + good living habits. When the operly. thinking that they are the beginning of a dis ease and should be eliminated. 12 Relaxation Appropriate exercise can aid people s blood and qi circulation. 13 Detoxify. Food is their raw material. increase the open passage in their blood vessels and meridi ans. when you are sick. However. avoid developing a mind that is Rather. No. the blood is ill dissolve. 9 To have nd. by all means full of resentment.The vast majority of symptoms people develop are signs of their bodies ridding t hemselves of internal toxins in the process of adjustment and purification. the qi flows pr vibrant: the hundred diseases w No. Open Meridians. but there is a limit to how much their work capacity can be increased. but it can also co ntribute to the loss of blood and qi. No. rely on the purifying powers of digestive blood and qi. No. e and stability in your mind-and-heart. and anxiety.m. make sure there is peac mind is stable. To return to normal. The in turn Clear and Pure Mind free and open meridians you most of all need to have a clear and pure mi seven emotions and six desires all harm you re your mind-and-heart. cond itions that appear as part of the body s automatic regulation and balancing proces s. For this reason. No. 14 Own Intuition and Awarness Having faith in the efficacy of medications and diagnostic measurements is not a s good as trusting your own intuition and the adequacy of your body s regulatory a bilities. Increase Blood and Qi The greater the amount of toxins in people s bodies. when the qi flows properly. 7 Qi and Blood. anger. The energetic cycles in the human body sho uld most of all be approached in a state of relaxation: never compromise on this rule of health! No. which causes harm to the proper circulation in the meridians. . For this reason. 8 Good Living Habits Having sufficient qi and blood depends on sufficient food + bile + good sleep at the right time from dusk to 1:40 a. Meridians People s heath is closely connected with two factors: sufficient qi and blood. Since there i s no limit to available food stuffs. 10 Enhance and Control Qi To maintain a healthy body. The five organs and six intestin es all work due to the efforts of blood and qi. people who wa nt to be healthy and stay young should do three things: reduce the amount of tox ins in their bodies. people s blood and qi are reduced because of this inc rease in toxins and blockages in the arteries. No. However. hatred. This creates a vicious circle and becomes the main mechanism of aging and decline. and increase the blood and qi in the body. You should therefore take them as signs of the proper functioning of life and never forcefully get rid of them. the more they need to purify their blood and qi. fre e and open meridians (including blood vessels and the digestive channels). these presuppose that you have attained the Dao or opened you r inner wisdom and live from that perspective. we must establish control over the amounts we eat. 11 Control Food A massive increase in food intake not only will not increase qi and blood but wi ll produce a greater burden of toxins in the body. you need not only to enhance (increase qi and blood) but also to control (diminish the loss of qi and blood).
this empty f ire can turn around and deplete your internal qi. No. This together with humility allows peopl e to make progress. This way one can constantly maintain inner clarity and awakeness which in turn allows one to maintain health. For this reason. No. as long as his blood and qi are kept fu ll (by using the qi-replenishing methods introduced here and by having him do qu iet sitting to open the qi nodes). Just by doing this you will avoid accumula ting lots of toxins in the body. you may not have an accident immediately. this is the wonderful application of emptiness. Plus. 19 Food Quality People who want to live a healthy life need to make sure that they take enough q i-bringing and qi-transforming foods. This turning p oint at times also may be a key opportunity. while being full in themselves just makes them drop back to square one. people who practice various forms of cultivation may experience all kinds of disease-like symptoms when they reach a certain level. You will also prevent having too much food rele asing a roving empty fire. sit (or lie) on your bed. No. No. for the s ake of your health. No. A teacher giving instructions. the feelings of the disease may come out in f ull force. For this reason and speaking fr om this perspective. thereby to increase qi and blood. let your whole body melt without using even a tiny bit of effort. Naturally this turning point needs to be properly used in the right circumstances which merge with the atmosphere around you to create a certain energetic density . No. 15 Study Buddhism Health begins with regulating the mind-and-heart and inner nature. 16 False Symptoms Speaking of someone with an old disease. This way they will move quickly throu gh this situation. Finding happiness through the pract ice of Buddhism is the highest fortune among humanity. It is quite like the basic rules of traffic: if you go against them. 17 Endangering Life People who go against the basic rules of nourishing life. At that time they should intensify their qi-work and firmly stick to their practice of quiet sitting. Place your mind calmly on the soles of your feet and from there guide fi re down and water up. as they get habituated to this unhealthy life-style. this is already using effort. one should always maintain an attitude of empty nume n. 18 Emptiness Why is it beneficial in nourishing life if people maintain a certain level of hu nger and thirst? In fact. For this reason. even though they may n ot get obviously sick. but the danger o f having one is easily obvious. it is for the most part because their intake of food and drink is not properly regulated. so that you feel as if there was no body. so that qi and blood in the entire body flow vibrantly. set themselves up for major disease. completely relax bod y and mind. So. 21 Turning Point There is a common saying: When the turning point is right. when people today get sick. To properly understand this idea of turning point. a physician curing diseases these are tu rning points that fall into your lap and open new chances for you. Breathe naturally and exert not even a t race of effort in the mind-and-heart when a thought arises.No. which will deplete your inner organs. 20 Quiet Sitting To nourish life by quiet sitting. a good plan will come. you need to open your sense of intuition. start to study Buddhism. Daoists say that emptiness leads to numinosity.
your o wn talents and tendencies are proper insight causes. 25 Craving If disease arises in the body. At the proper time. The turning point is just like this: it is the central element and key opportunity for things to develop. It is a core point. 22 Book Learning The fact is. the gall b ladder nervous and the liver excited. fear. and changes. much pleasure (sex) harms the kidneys. the six meridians tremble and the five org ans boil. the turning point of any disease is the central element and key opportunity when the disease arises. develops. If they come together in th e right way. . They are the root cause of man y diseases and shortened life expectancy. Cr aving and aversion make the mind-and-heart agitated and the qi tense. Once this is opened. anger. If you don t connect to it and are involved in too many other affairs. No. Thus it is not only during times of he aling diseases that one should avoid all disturbance but one should keep the min d free from it throughout everyday life. and all sorts of anxieties arising: craving for food. to appreciate numerous good discoveries and inventions there is no need for book learning. All vexations. they turn into aversion (anger). In all cases it will lose its proper cours e. The mind-and-heart being vacuous and the qi being weak alw ays comes from the mind and the spirit soul(s) being disturbed and agitated. In other words. confusion. it is in all cases from the mind-and-heart being vacuous empty and the qi being weak. and vice versa. and doubt mean disturbance. 23 Disturbance The thing people need to be most wary of is something called disturbance. people enter a positive c ircle of health. anxiety. for success. all kinds of things will evolve. the body structure not being full. this is what we mean by turning point. disease results. But by setting this core point in motion. No. there is no way things will s tart moving. When some outside heteropathy enters at that time. for wealth. For this reason. much labor harms the spirit. All affairs are ultimate ly like this they each have their specific turning point.. If you just connect to this. you can also move the surfac e appearance along with it. If the m ind-and-heart is disturbed. 24 Excesses Much sadness harms the lungs. j oy. even someone without any kind of tra ditional education who has a highly developed sense of intution and can complete ly let go of conscious thinking will be able to arrive at enlightened truth. much food h arms the spleen and stomach. that of disease gradually begins to close. it will get entangled in affairs on the outside and cause harm to blood and qi on the inside. when these cravings are not fulfilled. Responding to the turning point of disea se opens the turning point of life. No. a matching yin-yang pair. as the turning point of life ope ns. This state makes it possible for outside he teropathies to enter. worry. for happiness all these are quite enough to produce disease. No. rea ching a turning point of disease. these two turning points of disease and of life are tw o sides of the same coin. much worrying harms the spleen. not just a surface ap pearance. much anger harms th e liver. Just to make sure: other people s activities and events are outside causes. Such is the honest truth. In fact. that of life closes. The arrow in the bow ready to be released: you must find the right point for your shot. just like by getting ahold of fire one can set off fireworks. Then. As the turning point of dise ase opens. people s condition becomes openly manifest and t hey enter a vicious circle of being sick.
water dries. As these body aspects increase in fire. Symptoms include nothing specific on the outside for the longest time. the earth is depleted. 31 Two Kinds of Diseases People s diseases are of two kinds: 1. T he way to nurture inherent nature is to first balance the mind-and-heart. to cure any disease. Faith strong a nd the mind concentrated. when water dries. People like this may take medicines but the cure will be ver y slow. the liver gets excited and the meridians agitated. Thus calming the mind-and-heart is . 26 Long Life When people want to reach long life. To get rid of diseases. while the highest type nourishes the mind-and-heart . they first must get rid of diseases. When the wind blows. if they sleep for a long time. 2. but the qi is deficient. 32 Nourishing Life The highest field of Chinese medicine is nourishing life. The mind-and-heart is l ike a fan: it moves with the wind. The kidneys are particularly important in this. one can be cured. The highest field of n ourishing life is nourishing the mind-and-heart. If they stand for a long time. Then energy f lows every which way until it hits some obstruction which then manifests as pain . They may even be affected at the root and cannot be helped. first remedy the qi. when speaking about nourishing life. it brings forth apparent fire (also called fals e fire or empty fire). they must first understand the proper application of qi. For this reason. 28 Attaining Balance Qi moves blood. If qi is deficient. Symptoms include various pains here and there. People like this can take some medicines and get better. They are two yet only one. because when the qi is deficient and cannot properly digest the food. the two minds [of healer and patient] are in harmony a nd one can cure the hundred diseases. because whenever the mind-and-heart moves. if qi is obstructed. 30 Unified Mind and Spirit When the mind is stable and the spirit unified. 27 Five Elements People receive the five phases to come to life. they harm their qi. One best enhances qi by not moving the mindand-heart. perfect yang energy is depleted. thus the physical body is domina ted by qi. fire rises. The meridians are vibrant and open. Examining people is the same way: looking at outside features is not as good a s looking at qi. there is disease. they must first nurture their inherent nature. the m edium type nourishes the qi. feelings and inner nature are rushed and hectic the ultimate cause of disease and death. No. To un derstand the application of qi. No. and the meridians in the body get agitated. Then perfect water is depleted. If people do not s leep for a long time. they harm their muscles. No. No. then all of a sud den a major crisis. they harm their primordial qi as well as their he art and kidneys. If they engage excessively in the s even emotions and six desires. when fire ri ses. they harm their blood. Thus. blood enhances qi. 29 Five Organs To cure the diseases of the five organs. The meridians are blocked and the qi has no place to go in the body. This is so.No. 33 Mind at Peace When mind and spirit are not at peace. No. one must first enhance qi. the lowest type of practitioner nourishes the body. No. looking at qi is not as good as looking at the mind-and-heart No. if they wa lk for a long time. None is not ultimately the effect of spiri t. there is d isease. they harm their bones.
the blood circulates well. you can live long. 35 Baths When one first recovers from a grave illness. and bec ome a buddha. rich people tend to eat heavy food and sweetmeats. you first must pursue inner stability. so they have many irritation s to their qi. Thus. If you really want to develop wisdom. if the body is weak. their skin thick. thus ha rming their stomach and hurting their teeth. The mind-and-heart can control all other aspec ts. their resistance against out side invasions of essence. once benevolent. If your resistance is weakened. and spirit lessens. making it hard for these outside factors to ente r. This is why. No. shelter. Thus in curing diseases managing the mind-and-heart is the first priori ty. heat and dampness all can cause disease in people. No. as the protective devic es diminish. and so on. Poor people often suffer hunger and there is no variety in their diet. and ignorance. Rich people have some protection through clothing. 36 Inner Stability To pursue long life and freedom from disease. And to do so. Rich people have many obligations (and avoidances). stand firmly on the earth. one should balance essence. their spirit brigh t. once they have the protection of wealth through clothing. When the qi is harmonio us. As their wealth diminishes. first work hard to manage the mind-and-heart and transform the three poisons of craving. they can take advantage of your inner vacuity an d enter the body. so they don t get sick so fast. Poor people. Look Back All the various methods of cultivating body and mind have two key aspects: let g o and look back. No. If rich people don t produce wealth. When essence is sufficient and the spirit bright. When the blood circulates well. Thus. aversion. work hard and save. and so on. so look back to the shore. Poo r people also have some resistance if their qi is sufficient. one should strengthen the physical body. they become unhappy. 38 Let Go. the y eventually become poor. just talking about precepts without using them in actual practice and yet hoping to develop wisdom is no different from remaining ignorant. yin and yang. the qi is harmonious. Let go of the butcher s knife. all internal parts are strong and vigorous and the various diseases dissolve na turally. you are benevolent. you must learn to control the mind-and-heart with the help of precepts. so they tend to be free from intestinal dise ase. yo u need to practice quiet sitting. Living long is perfect happiness. an d thereby create wealth and good fortune. qi. No. No. The ocean of suffering has no end. Then. No. All you need to do is let go and look back for once and your diseases will suddenly be healed which erroneously is called sudden awakening. Once you have gotten rid of t hese. 34 Personal Resistance Wind and cold. essence is suffic ient and the spirit is bright. on the other hand. To control them. This really is unlimited l ife. qi. On the other hand.the first step in guarding life. 39 Mind Overwork . Ho wever. it is best to avoid washing the fe et and taking baths. there are many diseases. food. shelter. and so on. personal resistance grows. To do so one must eliminate all impact of frustration and agitation. 37 Benevolence Once quiet. when the mind is stable. food. and spir it. To strengthen the physical body. Poor people work very hard.
42 Insomnia If you can t sleep in the middle of the night. the mind-and-heart becomes more wondrous and one can obse rve the turning point in its full truth. so when water is deficien t. all suffer. When the spirit is radiant. liver-wood moves on to earth. if one gets sick. do not toss and turn on your pillow. the blood is bright and both blood and qi flow vibrantly. it is because your kidney water is deficient. So. When the spirit is at peace. and the disease gets worse. One can get rid of diseases now and prevent the arising of all future ailments. it cannot control the fire generated by the liver (wood). and so the spleen and stomach get sick next. liver qi is depleted. Earth in turn cont rols water. and bring forth a glow. No. If there is depletion. there are two: one is the perfect mind. the distorted mind is like waves. Wav es move because of wind. the other is the di storted mind. However. Otherwise. Now. Then one creates no more detachment to o rdinary affairs and is no longer alarmed by random disturbances. Only when the mindand-heart is calm can the qi flow properly. and health will soon be restored. fire rises. even if there is some ailment. one can enhance it to greater increase. All outside phenomena are clear and one sees cosmic order as being just right.In people who overwork their mind. one can get rid of it easily. the qi is sufficient. The true mind is like water. na turally achieving a state where there is no subject of observation or one-sidedn ess of any kind. At this time it is essential to calm all m ental input and allow the mind-and-heart to find peace and stability. When mind-and-heart and spirit are r estful and unified. This will seriou . all key efforts for health lie in quiet sitting. When the qi is sufficient. Being serene and without thoughts: this is the mind of no-mind. the heart is tired and the liver excited. As the mind gets clearer. and when the wind stops the waves rest and the water no longer moves. so the cure lies in calming it. the spirit is radiant. The various parts of the inner body are closely interrelated: if one moves. Also. if there is sufficiency already. This is the least of it. Seeing the ment al projections for what they are. No. the beginning lies in the mind gett ing distorted. and if that is the case. they often resent it and develop a great deal of anger and frustration in their mind-and-heart. 43 Mental Unrest If you have a lot of thoughts when trying to sleep at night and cannot calm down . Doing so. the blood and qi that circulate through the body are natural ly healthy and whole. Resting in quietude. In this situatio n. Then. No. An overworked mind means that it is too full and not empty enough. when the mind-and-heart is at rest. this will once more incite fire. the turning point is numinous [inner center is connected to heaven] . the mind-and-heart gets hectic and fire rises. Then the digestion is not good and one cannot sleep at night. Heart and kidneys are closely interrelated. 41 Resents When people get sick. Then one can greatly apply the numinous pivot and achieve liber ation. it find s spontaneous awareness. thus the heart-qi is weakened even more and the lung-qi is affected. pursuing these thoughts. 40 Achieving Liberation Quiet sitting is a way of giving rest to the mind-and-heart. liver-qi accumulates and overflows. No. one can enhance qi to fullness. As regards the mind. one can slowly balance it. This may well harm the spirit. the spirit is at peace. If the water is not su fficient. and only when it does so can disease be eliminated. which leads to the depletion of kidney-water. one remains unaffected and can pervade all. all move. When it is at rest. The heart and kidneys are closely lin ked.
In qi. Fire has a tendency to sink down. If there is an o bstruction of qi. 47 Qi and Blood In human life. moreover. Close your eyes and nurture the spirit . openness means vibranc y. 46 Stable Spirit All the various affairs of human life have their root in the spirit. 48 Craving Nurturing and curing diseases cannot be hastened. This is because any rushing in inner nature supports fire and rising fire diminishes qi.sly diminish the spirit. the first organ to be affected is the liver. stable. Heart and kidneys are cl osely interconnected. Seek out its root. strength and weakness of spirit. 2. Otherwise you will cause harm to the lungs and liver. 49 Steam of Qi The heart belongs to fire. a steam of qi arises within. No. there are two ways: 1. The solution to this lie s in transforming and releasing it. Use medicatio n and massage to help it release. the right circulation is most important. the free flow of blood and qi is most important. These are not just empty words of consolation. cancers. this may cause a stoppage of blood which can develop into all sorts of poisons. This is so because at the core of the body is a very special fa culty. These in turn can cause clots. all transforms naturally. swellings. and without agitation. No. thus the word for tongue combined with the three strokes si gnifying water is the word for life. No. Turn away from the wo rld and give up outside beauty. Be very careful. If you do so. Thus the hundred d iseases all arise from craving and any increase in craving means an increase in disease and suffering. On the tongue one can see each body part s stat e of disease whether light or serious and even judge the presence of life and death. 50 Healing from Serious Disease The way to heal yourself from serious disease: Do not fear death and firmly believe not only that this disease can be completel y cured but also that the body can attain exceptional good health and can reach great longevity. Thus spirit should be quiet. Any c raving means lack of constancy and thus rushing inner nature. when the mind-and-heart is empty. All declini ng and rising. allowing the qi to regain its free flow. No. No. To do so. No. be careful to avoid all sadness and anger. completely depend on t he mind-and-heart. which is in the mind-and-hea rt. Without water t he tongue cannot live. All the hundred diseases come from an obstruction of qi. the kidneys belong to water. This will strengthen mind and qi. 44 Noon Hour The noon hour matches the mind-and-heart. When fire and water are evenly balanced. E ach part of the body then moves appropriately and can be fully healthy. water has a tendency to rise up. in blood. 45 Getting Up In the morning it is best to get up between 3 and 5 am. Go your own way and do not crave for much. One can tell whether this is the case from examining the tongue. No. Trust that even without any medicinal drugs or relying on special nurturing food . E ven a small measure of agitation is enough to obstruct all the good work. All these come from blood and qi not flowing freely. ulcers. When the qi is block ed within. and the like. Thus it is good to sit in meditation f or a quarter of an hour around this time.
This is what is meant by. 8. Store up the jin (relaxed force) like drawing a bow. 2. the steeps change with the body. . 2011 The Understanding of the Thirteen Postures 1. 12. Reference: http://yijinjing. so that it will effortlessly follow your xin (mind/heart). The Xin (mind/heart) motivates the qi. Let the qi motivate the body without hindrance. Say to yourself: From today on. there should be folding. To receive is to release. There should be agility in the interaction of the yi (mind intention) and qi. so that it can be stored and concentrated into the bones. 4. 9. Have the appearance of a falcon preying on a hare. nine bend pearls . 5. chang ing substantial and insubstantial . Seek the straight in the curve. don t let yourself think about work or regret l ost time and opportunities. I will not be frustrated by my sick body. -------------------------------------------------By thomas May 16. directs it to sink. the feet will support all eight directions. there should be changes of direction. In advancing and retreating.s. 10.ro/health-rules/ Share Posted in Classic. first store then discharge. Keep your mind-and-heart completely focused. When executing fajin (releasing the force) the body should relax and sink. and I will under no circums tances compare myself to others. 6. Exercise. During the period of recuperation. I will not keep thinking about what kind of disease I have. 3. overcoming all solid defences. if it disconnects then reconnect. so that it [the qi] will be circular and lively. When the body is upright. Philosophy. discharge the jin (rela xed force) like releasing an arrow. loose and tranquil. 7. Otherwi se you will delay or derail your healing. If the shen (spirit) is raised. Fo cus on the one direction. principle. there will not be any sluggishness. Be calm like a mountain and move like a river. Force is released through the back. by flowing continuously it r [When the qi flows throughout the body] the jin (relaxed force) is like tempered steel. Concentrate the shen (spir it) like a cat stalking on a mouse. Direct the qi like threading the eaches everywhere unrestricted. 13. In moving forwards and backwards. This is t he meaning of the crown being suspended from above. 11. 14. there is without yourself a great and wonderful method of eliminating disease and extending the years.
then the body . Qigong . Extreme softness yields to extreme firmness and tenacity. Step like a cat. it i s about to expand. When you settle every part settles. When moving forwards and backwards. 28. 23. Keep this in xin (in your heart). The jin (force) seems song (relaxed). I move ahead . If the other has the sli ghtest movement. there is no harm. Zhineng Qigong was created by Pang Ming . When qi is cultivated naturally. The xin (mind/heart) is the commander. the body becomes tranquil. Only with the ability to inhale and exhale. the qi sticks to the back and permeates into the spine. Its said: If the other does not move. When jin (relaxed force) is stored. Remember. he has combined the ancient Chinese internal cultivation of Qigong as a healing art with the modern science knowledge of the body and mind. but mind must not. Transmit the jin (relaxed force) like reeling silk from a c ocoon. not on the qi. 27. It will lead to perfect refinement. and the yao (wais t) is the banner. 16. 21. Translated literally. Internally be acutely aware of the shen (spirit). will there be agility. The jin (relaxed force) mig ht disconnect. however it is not song (relaxed). With the creation of Zh ineng Qigong. I do not move. 17. externally appear calm and relaxed. a gifted Qigong teacher with training in Chinese and Western medicine and who had received tutelage from 19 Grandmaste rs in qigong and martial arts since his early childhood. although it has not yet expanded. Qi is like a cart wheel and the yao (wa ist) is like the axle. otherw ise the qi will stagnate. 20. 24. Zhineng Qigong means Cultivating Intelligent Energy . the qi is the flag. When the abdomen relaxes.net/2008/05/28/zhineng-qigong/ INTRODUCTION There are probably a few thousand styles of qigong in China. Without qi there will only be li (brute strength). 26. 19. It is also said: First the xin (mind/heart). First seek exspansion while opening then seek contraction while closing. there will be a surplus. 22. Among these. When the shen (spirit ) calms. Reference: Taijiquan Wuwei: A Natural Process translation by Wee Kee Jin 2003 ISBN: 0473097818 -------------http://neigong. The yi (intention) should be on the jingshen (spirit).15. 18. every part moves. 25. the qi sinks into the bones. Zhinen g Qigong stands out as one of the most effective in improving a person s health an d nourishing his body with vital universal energy. With qi. extra-ordinary power will develop. when you move.
In moving the body. the movement of the body to serv e the spirit. one is trained to focus on physical form while the mind is not di rected internally. etc. Qigong is different from other exercises such as sports. These leve ls are summarized below: Level 1 . Qigong offers a path to liberate us from our own limitations and social co nditioning and rediscover a higher state of freedom based on consciousness and w isdom. mind and chi. In sports.practice which has been kept secret in China for over 5000 years within familie s and esoteric schools. It emphasizes the connection between the indiv idual and the environment. exploring potential intelligence. regulating breath. The practice applies the universal chi to strengthen the person s Jing. Through qigong. The practice requires absolute isolation Zhineng Qigong is an open system. chi to direct the body. sports promote the consumption of ener gy to accelerate this process through triggering the movement of muscles and tra nsforming chemical energy into mechanical energy. As a beginner. In terms of regeneration within the body. mind and spirit. The mind b ecomes the servant to facilitate and synchronize a sequence of movements. and experience mystery of the body in total relaxati on. The clos ed system emphasizes the elimination of external interference by isolating onese lf from the environment. uplifting emotion and uncovering hidden poten tial. And i t stresses the importance of interaction between human and his environment. sports and exercis e is designed to amplify the quantity of life energy that comes into and flows o ut of the body. All attention is turned inwardly and all bodily senses are reduced to the minimal in the process in order to achieve greater concentration . Two Systems of Qigong There are two systems of qigong. and moving the body. This practice focuses on the internal regulation of ene rgy. and improving the quality of life. therefore increasing life v itality. slowing down the process of regeneration. Purpose of Qigong Practice The purpose of qigong practice is to improve human life. In contrast. enhancing creativity. In qigong you direct yo ur mind inwards while in most exercises the mind is directed externally upon the competitors instead of the activity within the body. through practice of one particular for m and based on a strong foundation. instead towards the movement of the body or tools. Dr. refining consciousness. the closed system and the open system. whil e sports are mainly focused on bodily movement. and Shen. In other words. one will be prepared to understand and incor porate different teachings in order to progress. Qigong emphasizes cultivat ing virtue. such as improving physi cal fitness. Eventually. Therefore. where Zhineng Qigong was used to study mind-bo dy science and its applications to self-healing. It also encourages the practice of Qigong through daily living. qigong uses the mind to direct chi. most of whom have chose n to dedicate their lives to share and teach qigong to the public. Pang also founded the largest medicine-less hospital in China . moving muscles. Chi. tendons. between the human internal chi and universal external chi. has now been made available to the general public and be nefiting millions of people around the world. It regulates the order of internal lif e activity and reorganizes the biological structure. qigong training reduces the consumption of energy. Three Levels of Practice Zhineng Qigong is currently formulated into three levels of practice. it is important to choose a suitable method acc ording to one s own preference. He has set up training centers in China that have trained thousands of qigong teachers. it requires extra n utrition and more rest to recover the energy. we learn to cultivate chi in our daily practice to progre ssively synchronize the physical and spiritual elements of our being. Both systems and the thousands of schools of teaching share the same goal of enh ancing the vitality of life.
It helps to achieve physical cleansing as well as emotional balance. Three Centers Merge Standing Method (San Xin Ping Zhan Zhuang) This method utili zes a proper alignment of body and centering of mind into a powerful posture des igned to root the body into the earth. Level 3 Five Elements Unified Method (Wu Yuan Zhuang) Using sound. and breathi ng techniques. It is a discipline designed to unite the mind with the body and enhance the mind s ability to command the body.Lift Chi Up and Pour Chi Down (Peng Qi Guan Ding Fa) This is the basic form of t he Level 1 practice and consists of a series of gentle body movements. . connect the three main meridians and coll ect Chi at the Dantian. movement. Stretching Chi (Chen Qi) This is an effective method to stimulate and mobilize i nternal physical chi and unify chi within the entire body as a whole. to op en joints and meridians and accumulate Hun Yuan (universal) chi throughout the w hole body. it can lead to a high level of Qigong cul tivation. The three sequences in this Fo rm are designed to gather Chi into the three Dantians. Wall Squatting (Dun Qiang) This involves a gentle up-down movement of the body w hile facing a wall. The method can quickly attain strength and balance of en ergy. thereby integrating mind and body. With daily practice. Level 2 Body & Mind Method (Xing Shen Zhuang) This is the basic form of the Level 2 prac tice. It works with the internal chi within the body. The practice corrects the spinal structure and relaxes the w hole body. It is a very effective stress reduction method and also gives a stron g feeling of Chi. from skin to bone. synchroni zed with meditative visualization to open any blockages inside and promote the e xchange of Chi between the body and the Universe. the method is to activate and balance the internal Chi of five or gans thereby unifying the essential Chi of the internal organs into the middle D antian. comprising 10 steps.
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