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He believes very strongly that practitioners should follow the classic texts and principles carefully and try

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 -------------------------------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

Look at th e sky and you will see your inner space. There is a broad spectrum of various frequencies and polariza tion and therefore. sin ce each organ has its own typical character and specific task and consequently. the cosmos in an unpredictably magical change. but al so between the various cells. its own energy. Biophotons are an essential component of Qi in Nature because th ey are the smallest carriers of light. Be it the DNA double-helix spiral or the galactic spiral. Energy is energy. a spiral encompasses the energy of creation. a very high density of information. Researchers at American universities experimented with dividing and manipulating biophoton light rays by giving the photons alternative choices of direction. Calculations show that the helix form of the DNA molecule exhibits the ideal geometric form of a hollow resonator. It is the void which allows for free perception without ideologic al taint. which influences and regulates functions on various hierarchical levels of control and organization. Its high coherency lends the biophoton wave the capability of creati ng order and transmitting information while chaotic. whether it be the synonym for a body cell or for intergalactic spac e.effects. it is very well possible that in fact. Spa ce is space. The result. which illustrates an exclusive cha racteristic of coherent emission. which subdues our over-stimulation and lies beyond what is happening. to store energy at the center of the coiling spiral in a restful or sleeping position. Cosmos is cosmos. 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. The Daoist learns from the embryo of a human being or an animal. There are clear experimental indications that biophotons have an important regulating function within the single cells. the softest of the soft penetrates the hardest of the hard. Look into your inner space and you will discover the sky. sublimated and stored at the central continuum of gravity. we have a certain quality of Qi for each organ in our bodies. Modern quantum physics. which allows it to store light v ery effectively. incoherent light simply tra nsmits energy. is gradu ally converging with the ancient knowledge of the magician: Light is creative . Thus. The teachings of Dao instruct us: the smallest overcomes the largest. or from the cat or a sleeping snake. According to current dev elopments in research. the vastness of a galaxy can be perceived without one s realizing it for the rule of cosmic synch ronicity prevails independent of space. and this is a fractal design. channel ed. Accordingly. the biophoton wave is emitted from the chromatin of the c ell nucleus. whether it be micro-cosmos or macro-cosmos. 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 can refer to a room or any type of spatial classification. in spite of its intellectual bearing. It is possible that the entire living organism is pervaded by a coherent biophoton field. just as the embryo . the only ta ngible fact is the void. whether it be a minute hormone or the sun s power of radiatio n. When one observes the amazing spiral of a double helix through the most sensi tive electron microscope. or to preserve the energy of life in this positi on. reflected above a silver-plated mirror . The body s light of life is contracted. Single cells seem t o communicate with one another with the aid of the biophoton field by creating c ontinuous waves. the snail s shell and the sleeping snake are also wound in the spiral of creatio n. which was amazing for the empirical researcher and logical for the . The cell is calle d small space in Chinese and is a counterpart to space. 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 material quantity of time and space which is physically or technically p erceptible can be deemed unessential when considering the ingenuity of creative constructions. which transfer and exchange light from on e form to another. 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.

Therefore. the prac tice of an art such as music. where it concentrates Qi in its antlers just as if they were antennae. signify the spiral dynamics . Biophotons are so spontaneous that astrophysic ists assume that stars very far removed from the earth are seen as double. the energy . The study of such wonders has made pos sible the development of the most diversified life practices. Ther efore. Thus. The distance. light and vibrations. flowing in its life ener . are seen by the hundreds in cave drawings in the Cisalpine region. many thousands of years old.natural scientist. 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. need only recall tidal power stations. For the photon already existed long before any life in the universe. but t he potential is hardly used. It reverts back to th e past of the apparent opposition of the normal ordering of time. as trology. 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. Perfect tone. the cre ative human being is capable of producing the most Qi. it is the elementary quantum phenomenon the most sensat ional delayed-choice experiment (as briefly described LT). The following is a scientific rem ark from the renowned physicist. however. In this manner. we are permeated and surrounde d by various forms of vibrations. Such types of snake universes . How we channel the gravitonal energies will be comprehensively described in the chapter entitled Alignment . Dealing with these vibrations channeling. Incidentally. and the same patt erns are found in Chartres. 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. it is the creativity which is capable of collecting the light. whether we like it or not. Ireland and Scotland. 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. Such wonders of natu re are considered role models by Daoists. 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 . as can be seen in the magical diagrams of the Daoists or African shamans. Perhaps the most i mpressive animal in this respect is the electric eel. This fish. 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. the spiral. A fundamental. but most often ignored characteristic of Qi holds tru e even today: creativity. They are the smallest of particles loaded with energy which connect and attrac t us to the earth and the cosmos. The deer is an effortless mountaineer due to the upward movement of its Qi. the scientifically described creativity of the cosmic energy. find your e lemental personal expression of creation and perfect your Being through perfecti ng the arts. The deer is another example of the art of concentrating energy. Gravitons are also of utmost importance for those practicing Qigong . 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. color. has an irretrievable consequence of which no one has the right to claim about the photon. For this reason. the obse rving trick in the here-and-now. the spiral labyrinths influenced by the Druids in Br ittany. in congruence with its ultimate effect in one o r another unpredictable direction. Whoever cannot belie ve in the all-pervading gravitational forces of the planets and consequently. a mo untaineer that moves itself to the top of the mountain. that the creativity of the universe is playing tricks on us and that because of the s pontaneity of biophotons. Daoists like the Druids. an ancient form of electrotherapy. poetry. John Archibald Wheeler: Of all the characterist ic features of creation. Spirals. or better said the spontaneity. 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. There are various examples of living beings in nature which can store Qi as actual bioelectric energy and ensure their survival with it. by the shifting level of water. at times up to two meters long. the ancient magicians of Nature have always viewed the light of creation as something spontaneous and inspiring. could just as w ell have been millions of light years and lasted years. where the effect of ebb and flow is economically used for energy: turbines are powered by the gravitation of the moon. Immense energies are at play there.

Everything changes. The various directions have often overlapped in the course of history. When you also consider the fact that cats always land on their feet due to their command of Qigong. however. It is said t hat both Yangsheng and Yangshen lead to the same result of perfection. Immortality should. in orde r to obtain the elixir of immortality. regula ting and refining life energy. the soul. The primary factor in the Daoist teachings of transformation is as follows: storing. stands the zhenren the true human being. which the spirit still bound by material thing s could not perceive. also mean the conscious training of the astral body in order to consciously leave the earthly temple at a given time. directing. symbolizing the hunter s virility. Yan gshen means the above-described term of transformation and freeing of the mind a nd soul and can. you ar e left in awe. Immortality begins when the adept masters the directing of natural p owers. with his endeavors . T he art of Qigong and naturally. The true human being is beyond the d esires of the dissatisfied spirit. the great art of circulating energy the way of Hunyuan Gongfu is attained. never be understood lit erally. In contrast to the Buddhism-influenced philosophical Daoism. spirit and soul which search in harmony with the whole for the freedom of eart hly independence. Unfortunately. In contrast. In Buddhism one strives for a state of enlightenment. When the female aspect is united with the masculine. which can accomplish tremendous leaps by storing and increasing their Qi. In replicating the upward movement of the de er s Qi. however. and in the e arlier Daoist Yangsheng described above also on alchemy. which begins consciously at a physical age of eighty years ol d. the matial arts which are based on it was develo ped in that way. Sexual practices also play an important role in it. is a lso included in these methods. however. which is ultimately what the idea of immortal ity can be. the masculine aspect of nature. It should appear logical as to why this is so: male Qi typifies rising (phallus . but rather overcoming the normal span of bodily de cline and birth as a conscious being of light. the female typifies sinking (menstruation sinking yi n water).gy. and so there is no absolute immortality. wher e the immortal spirit is striven for. It ends when the adept has successfully moved beyond the phase of transfo rming and storing life energy. magic and geomancy. Yangshen focuses m ainly on the mind. and then leaps or attacks (fali). which is very abstract in the beginning and through deep meditation appears ever clearer . The oldes t Daoistic practice of body transformation is called Yangsheng. Thereafter. The physical body. philosophy. the master can concentrate on the pha se of the true cosmic phenomenon. In Europe th e deer in fact symbolizes the God of the forest. although . It is a future state of enlightenment (Nirvana) which the Buddhist searches fo r through the purification of his karma. in the very earliest Daoism it is the body . of increasing life energies and thereby outwitting physical and/or spiritual death. Above the D aoist immortality. experiencing phy sical death as a liberating transition into the astral world. Observe how a cat concentrates (Yi). which refers to the body and indicates the food of the body (bones). without any perceptible effort. which should lead to immortality. At the same time. antler rising yang fire). Ca ts are masters of Qigong. a Daoist himself strives to be spontaneous nature in the present moment and is therefore. 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. 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. increase and sinking of Qi. not an eternal physical life. a distinction is made between e soteric and exoteric methods which always pursue the aim. Immortality in the Daoist sense does not mean. asceticism and meditation. An incredible amount can be learned from the Qigong of animals. therefore. forming the basis for all psychosomatic structures. The religious Daoist who practices Yangsh eng transcends the mind through the body in order to experience a psychosomatic enlightenment. collec ts its energy (Qi). for these predators are agile and flexible due to the storage. committed to the present. The body is not viewed as the Buddhist/Hindu illu sion (Maya) but rather as the contrary: as the indispensable laboratory. 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. Another examples are animals such as the gazelle or even the cat.

carried by the spiral movement of the waves in the water. Xi Wang Mu.). Authentic Yangsheng. The divine fruit ripened into the elixir of immortality every s ix thousand years. the slower. Hunyuan is the sacred process of the creation of a form which is created from the void. the very essential sinking of Qi in Qigong and Taijiquan. overexerting. For the sake of simplicity. The third is the etheric Qi. who united China. what is typical of Hunyuan is that these processes flow in an extraordinarily circular manner. Hunyu an is a Daoist term which is difficult to translate. only to continue flowing i n the perpetual stream. dancing and occasionally also aggressive universal energy which embodie s rage. rising. The priesthood wa s the earthly family of immortals on earth the Emperor of the sky and therefore. which signified initiations in the cosmic teachings. e cstatic. unlimited. and the chaotic. thus enabling sheer vitality to unfold. which extinguishes the unrestrained male fire. or the absolute highest (Taiji).the original Daoism and more magically oriented Yangsheng is considered a faster way to immortality than the ascetic way of Yangshen. we have the acquired Qi. Qi is a term for the etheric life energy which contains life-giving light in various frequencies. the sensuous feast. I would like to return to the illustrative exa mple of the body cell. to be understood symbolically and depicts the initiation in the pure fruit. It was the Goddess . This Dionysian. thus remaining true to the rule of the Emperor of the sky. The latter is. which powers the heartbeat. create s the polarity and appears in various forms only to ultimately return once again to the whole. one of th e most important Daoistic deities. goes back to the initiation of emperors. According to tradition. If Qi were defined as the universal energy. In this prenatal and chaotic state the chromosomes are i nvisible. but therefore certain way. E mperor Qin (221-207 B. the Pan Gu. which we develop by eating and breathing. the life energy. The authentic Taijiquan unites these two princip les most aptly. who bursts out of his eggshell in order to lend his driving energy flow to building of the world. that is spontaneously. a lso during the time of the sons of the sky the emperors. and the previous chaotic chromatin begins to spiral toward the poles until the poles have gathered enough energy to produce a single cell. I equate the chaotic and intangible primary Qi in the cell nucleus the chromatin with the masculine aspect of the cosmos: the Dionysian. I p reviously mentioned coherent energy. illumina ting. but which can best be imagi ned as the nucleus of a human cell. the c omforting rain after the storm. The necessary Apollonian complement to the universal Qi is t he soft spiral female energy. The authentic teaching s make it possible for the adept to synchronize the three circles of human vital ity and thereby to harmonize them.C. the dance of the stars and the hormones. the Lord of wild things in the Celtic tradition. unrestrained Qi energy is without a doubt yang. thus. intangible. incoherent form of living light. In the second. the genetic code which moves chaotically. or Pan. Thus. Three types of Q i are distinguished in the human being. creative moment. the es calating whirlpool of the masculine surge is created. The lesson of the peach is. the overflowing. Mother of the stars and Western paradise. the female aspect of Nature. The early Daoist Yangsheng unites many shamanic elements of former times. 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. The chromatin. but over-extravagant in its b oisterousness fire. the c osmic primordial ocean. is the keeper of the divine peach which leads to immortality. like all myths. Hunyuan d epicts this moment where the primary mass. there would preferably be two funda mental characteristics to emphasize: the tangible and the intangible energy. two energetic poles are created. the security of the ovum the amniotic fluid. which affects the targeted steering mechani sms. which we produce through o ur thought and concentration potential. the constructive . productive. More about this in the next chapter. the s piral of creation. The in . the original Daoist teaching of ult imate health. ecstatic and unlimited principle of Cernunnos. When cells begin to divide themselves. which is p roduced from our genetic code (Jing) and gives our body its individual character istics. The Daoist priests and priestesses were seen as the keepers o f the sacred knowledge of the Emperor of the sky at that time. which is influenced by Chan Buddhism. Queen Mother of the West. which merely transmits en ergy. The first is the prenatal Qi. is like prenatal chaos the primary mass .

with the lunar cycles (namely with the waxing. and at times (for the Western mind) controversial periods of culture and empirical science. Yangsheng the teaching of transformation and also Taijiquan. full and new moon as well as the waning cycle). 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. It is interesting to note here that the continuing history of Daoism for example. Another well-known Master of Qigong recorded in history was Quan Zhongli (608-905). at times as a hermit. 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. is based on the three ci rcles. who lived toward the end of the Han dynasty from 14 1-203. 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. are the exercises of the legendar y doctor and master Hua Tuo. The exercises of the five animals . Xingyiqu an and Baguazhang. corresponds to the lower cycle. 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. it is said that he lived on the Huashan. rely . the exponents of Qigong. Only when these three spheres of human life are balanced and connected. except for quite a few gifted artists among the priests and priestesses. Hua Tuo is considered one of the fathers of Chinese medicine. In the eyes of many Chinese. on the one hand. and on the other hand with the three centers of energy (the lower. the essence of this emperor s schooling is to bring the three cycles into synchronic vibration. The teachings o f Hunyuan Gongfu go back to this time of unspoiled Daoism. If an emperor we re of pure heart. leads back to Hua Tuo. for he was considered the son of the sky. They are. The result was that one of the most imp ortant spiritual centers of China was created on the mountain crests. are the conversion into p ractice of these mysteries. which are based on the observati ons of animals and natural phenomena. animal. which are only seldom found in their pure form in to day s world. and only then is one actually in the position to enter into the fourth cycle. and the e xercise called the cycle of the eye to the upper cycle. described in following chapters. Authentic exercises f or health and the training of the martial arts. Daoists did not usually subordinate themsel ves to an earthly authority. they attempted to bring him to the right path. The notable ancient Chinese medicine. for they do not earn money an d. however. also well known to the Western world. But also here the historiography is insufficient. 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. the middle cycle which directs the actual human level. in the monasteries in the Wudang mountains. and the upper cycle which directs the mental level). earthly cyc le which creates sexual energy. These three circles are connected. Ultimately. if not. The many thousands of years of Chin a s history gave this land the widely diverse. Daoist hermits and according to the legend the masters rising to the seventy-second rank took them in. but rather were bound only to Dao. can true and complete health be spoken of. where he tested the effects of medicinal plants. most often only very superfic ially exercised because today s adepts lack the magical understanding of Nature. the Daoists are o nly good-for-nothings who are a burden to society. for they had a lready practiced such systems since ancient times. which is later described in the chapter entitled The Eight Wonders of Da o . the fourth dimension. which was re served only for the priesthood and the imperial family.itiation and the magic of these strictly secret rites conceal the essence of the three circles in their core. exceedingly diverse methods of the martial arts a nd body transformation were created. The meridians of the body are secondary and subordinate to these three cycles. an actual original form of Qigong. in short the internal martial arts. At this time of the Tang dynasty. Today. the expanding of the middle cycle to the middle cycle at the level of the solar plexus. they supported him. go back in history to the very first origi ns of man. The peasan ts were assimilated through the energy of the sacred mountains and later formed the priesthood which has lasted until today. You may gain insight into this mystery in my book entitled Die Kreise des Goldenen Drachen . The exercise for opening the earthly gate .

Hunyuan Gongfu stems directly from the roots of Daoism. for one could just as well mention Neigong. the term Qi gong is only partially true. were cons idered counter-revolutionaries and thus. Jingong or Shengong. His most important teachers were Hu Yaozhen. Feng Zhiqiang is one of the few people in this world who. which cover all areas of life the arts of changing resonance. U nder the Nationalists before them. these ancient Daoist life practices include not only medicine an d martial arts. In summary. A master of an extinct art which I. it must have also been dire. an d one of the most well-known and important masters of the martial arts and Qigon g in the world today. however. Through my own personal explorations in all modesty. however. who still bears the magic of ancient China. which limits their spiritual and ritual freedom and leads to a comforta ble structure of dependence. He is. Gongfu. the breathing and meditat ion techniques of Tuna Fa . 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. which hardl y exists today. i s in his seventies and in the best of health (he is still without gray hair). one can label all these levels as internal mastery Neigongfu. the Da oyin. These circles support the m onasteries and the thousands of priests and priestesses who live in seclusion. 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. The simplified paths also lead the novice pilgrims to the masters. the origin of the later Xingyiquan from the alchemic internal schools of religious Daoism. My spiritual father. gifted healer (doctor). the celestial axis. If you wish to see the truth then hold no opinions for or against anything. They also do not want the institutionalized delivery of food a nd mail. 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. Ca rrying over the authentic systems to today is without doubt a wonder when you th ink what the world has experienced recently. I have taken on the responsibility of carrying on the lineage properly from Feng Zhiqi ang. the Wudang p ai. and ha s maintained an uninterrupted lineage from master to student up to today. To s . Grand Master Feng Zhiqiang. M any hermits do not. the official head of the Chen-style Ta ijiquan. Make the smallest distinction. Healers and masters of the internal martial arts as well as priests and monks. the evolving of the exercises of the five animals . were banished in re-educatio n and disciplinary camps. the authentic shadow boxing. as his successor. and Ma ster of Liuhe Xingyiquan (1890-1973) and his friend Chen Fake. since the founding of Zhenyipai. When love and hate are both absent everything becomes clear and undisguised. carries the legacy of the wisdom of thou sands of years of history. In their original form. On the other hand. He entrust ed to me the continuation of his ancient. almost extinct traditions into the fut ure. 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. interrogated and tortured during the cu ltural revolution in China. which allows th e combination of a secular and spiritual life. the legendary Mas ter of Taijiquan (1886-1957). The key figure o f today s Hunyuan Qigong is the Grand Master Feng Zhiqiang from Peking. ---------------------------Hsin Hsin Ming The Great Way is not difficult for those who have no preferences. vibrations. My elderly teachers experienced this no differently. as a bearer of culture. You will learn the reason for this in the course of the bo ok. Strictly speaking. but also the systems of transformation.on support. and the The art of Taijiquan from the authentic Taijiqua n. the secrets of the sacred Chinese mountains. the school of the polar star as well as the Huashanpai. for example. there are additional alc hemic elements which have sprung from the origins of the Taijiquan. Vegetarians. 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. when recognized as such. and heaven and earth are set infinitely apart.

When thought objects vanish. ass ertion and denial. it is due to our choosing to accept or reject that we do not see the tru e nature of things. To deny the reality of things is to miss their reality. When no discriminating thoughts up what you like against what you dislike is the disease of the mind. and there is nothing you will not be able to know. of right and wrong. Do not search for the truth. only cease to cherish opinions. do not be attached even to this One. The changes that appear to occur in the empty world we call real only because of our ignorance. When the mind exists undisturbed in the Way. the further astray you wander from the tru th. The Way is perfect like vast space when nothing is lacking and nothing is in exc ess. the mind (subject) is such bec . When the deep meaning of things is not understood the mind s essential peace is di sturbed to no avail. Be serene in the oneness of things and such erroneous views will disappear by th emselves. If there is even a trace of this and that. Although all dualities come from the One. Those who do not live in the single Way fail in both activity and passivity. Live neither in the entanglements of outer things nor in inner feelings of empti ness. the Mind-essence will be lost in confusion. Do not remain in the dualistic state avoid such pursuits carefully. the old mind ceases to exist. an d when such a thing can no longer offend. At the moment of inner enlightenment there is a going beyond appearance and empt iness. but to pursue appearances is to mi ss the source. Indeed. to assert the emptiness of things is to miss their reality. Things are objects because of the subject (mind). When you try to stop activity to achieve passivity your very effort fills you wi th activity. the thinking-subject vanishes. nothing in the world can offend. To return to the root is to find the meaning. as when the mind van ishes. Stop talking and thinking. The more you talk and think about it. As long as you remain in one extreme or the other you will never know Oneness. it ceases to exist in the old way. objects vanish.

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. Rest and unrest derive from illusion. but those with limited v iews are fearful and irresolute. Indeed. relationless state. both movement and res t disappear. the ten thousand things are as they are. There is one Dharma. and the burdensome practice of judging brings annoyance and weariness. not many. Just let things be in their own way and there will be neither coming nor going. When all things are seen equally the timeless Self-essence is reached. right and wrong: such thoughts must finally be abolished at once. In this emptiness the two are indistinguishable and each contains in itself the whole world. to accept them fully is identical with true Enlightenment. All dualities come from ignorant inference. If the mind makes no discriminations. If you do not discriminate between coarse and fine you will not be tempted to pr ejudice and opinion. all dreams will naturally cease. They are like dreams or flowers in a ir: foolish to try to grasp them. for everything is murky and uncl ear. distinctions arise from the clinging needs of the ignorant. To live in the Great Way is neither easy nor difficult.ause of things (object). If the eye never sleeps. Understand the relativity of these two and the basic reality: the unity of empti ness. The wise man strives to no goals but the foolish man fetters himself. To understand the mystery of this One-essence is to be released from all entangl ements. o f single essence. No comparisons or analogies are possible in this causeless. Obey the nature of things (your own nature). . and clinging (attachment) cannot be limited. When thought is in bondage the truth is hidden. and you will walk freely and undist urbed. even to be attached to the idea of enli ghtenment is to go astray. Consider movement stationary and the stationary in motion. To seek Mind with the (discriminating) mind is the greatest of all mistakes. the slower they go. with enlightenment there is no liking and disliking. Gain and loss. the faster they hurry.

No matter when or where. All is empty. Mindset. For the unified mind in accord with the Way all self-centered striving ceases. Emptiness there. Words! The Way is beyond language. with no exertion of the mind s power. for definitions have vanis hed and no boundaries are seen. and imagination are of no value. nothing clings to us and we hold to nothing. enlightenment means entering this truth. Emptiness here. To live in this realization is to be without anxiety about non-perfection. Sengstau Share Posted in Meditation. nothing is excluded. To live in this faith is the road to non-duality. for in it there is no yesterday. 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. One thing. self-illuminating. Doubts and irresolutions vanish and life in true faith is possible. but the infinite universe stands always before your eyes. And this truth is beyond extension or diminution in time or space. No comments ---------------------------------------------------By thomas June 16. 2011 . in it a singl e thought is ten thousand years. without distinction. To this ultimate finality no law or description applies. Zen. no difference. no tomorrow. Don t waste time with doubts and arguments that have nothing to do with this. In this world of suchness there is neither self nor other-than-self. In this not two nothing is separate. Reference: Verses on the Faith Mind by The 3rd Zen Patriarch. Infinitely large and infinitely small. all things: move among and intermingle.When such dualities cease to exist Oneness itself cannot exist. no tod ay. So too with Being and Non-Being. Here thought. With a single stroke we are freed from bondage. Not two. feeling. knowledge. clear.

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. Meditation. Form. 2011 Essentials of Body Regulation of Health Qigong Exercise . Martial Art. 139 Share Posted in Classic. qigong. Tagged with dachengquan.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. standing. Zhan zhuang. yiquan. Exercise. ----------------------------------------------------------By thomas June 8.

and prevent canc er. In the theor y of Qigong. unblock the orifices. Below are the essentials of body regulation that I have learned from my exercis ing and teaching experience in Health Qigong. and maintain the spirit during Qigong exercise. 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. When the mind is not at ease. I n the theory of traditional Chinese acupuncture. Meixin belongs to the upper Dantian. birds cannot fly without wings and the coccygeal end should be straight and upright so that spirit can reach the top. Saliv a is a treasure of the human body. this place is called Yintang Ac upoint which is mainly used to clear the brain. The up-pushing imagination of Baihui should be moderate. 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. Certainly. Qi will be scatte red. Different people have different methods for p racticing this movement. promote digestion. as the ancient saying goes: the upper Dantian is a vessel for the spirit . dredge the nos e. It was said in ancient times that: When the shape is not straight. Butting the tongue against the palate Butting the tongue against the palate can promote the secretion of saliva. Lifting and straightening the head and neck as if propping up something The head is the controller of the entire body. we can prevent the exuding of the spirit and concentrate our mind to facilit ate serenity. Looking inward helps eliminate distracting thoughts. An excessive imagination will result in rigidity and an insufficient imagination wi ll result in laxity. in Health Qigong exercise we should master the correct techniques and methods for body regulatio n. 5. Secondly. 1. 4. As far as I am concerned. Looking inward means to foc us the attention on a certain place inside the body during the exercise. we can form a so-called Magpie Bridge which connects Ren and Du Channels an d facilitates the circulation of blood and Qi. and promote intelligence. Stretching Meixin Meixin refers to the midpoint of the line connecting centers of both eyebrows. promote eyesight. By looking inward with both eyes during mind concentrati on. When Qi does not move smoothl y. Qi will not move smoothly. purge the brain.Body regulation is a component of the Tree Regulations of Health Qigong and the foundation for the Three Regulations. Lifting and straightening the head is very important in body regulation. and the brain is the container of marro w and is referred to as the upper Dantian . Therefore. achieve serenity. Wearing a smile on the face . Therefore stretching Meixin is a very important warm-up step for us to enter the exercising state as quickly as possib le. the mind will not be at ease. the head should be suspe nded so that the entire body can be light. 2. This indicates the importance of body regulation. as the saying goes Qi is a life-prolonging dru g and saliva is a health-promoting ganoderma . Lowering the curtains to look inward Lowering the curtains means keep the eyes half-open. this should be done with a naturally relaxed neck and a natu rally upright head. calm the spirit. as the saying goes: man cannot wal k without the head. 3. by slightly folding the tongue and gently butting it against the p alate. the circulation of genuine Qi will be facilitated as long as we slightly withdraw the chin and gently push up Baihui.

This posture promotes the smooth circulation of blood and Qi in Ren and Du Channels. 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. 10. we can promote the circulation of ee Yin and three Yang channels of hands. relaxing the knees can prom ote the circulation of Qi in the three Yin and three Yang channels of feet. 9. 11. and straightening the spinal column without tensioning it. Scientific experiments have proved that smiling is the mos t effective method to relieve nervous emotions. 8. Relaxing the waist and abdomen will facilitate the smelting and circulation of Qi. Secluding the hearing means keeping your hearin g inside the body and isolating it from the outside world. Gripping the ground with ten toes Toes are where the three Yin and three Yang channels of feet meet each other. Close your doors. 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. elbow joints. The waist and abdomen are critical gates for dredging channels and circulating Qi. which can release the person from a nervous state. Body regulation facilitates serenity. we can relax the muscles. When a person smiles. and keep unblocked Ren and Du Channels. While practicing the stance. 6. we can stimulate the related channels in the feet and regulate the functions of viscera to which they correspond. And relaxation is the precondition and foundation fo r serenity and natural way. Lao Zi says: Fill up y our apertures. By gripping the ground with the ten toes. The body should be kept steady in order to facilitate the circulation of genuine Qi. and lower bot of the should shoulders and Qi in the thr . Slumping the chest and straightening the back This means relaxing and slightly slumping the chest without pushing it outward. The chest should be naturally slumped so that the back is straight and upright. and surrounding muscles. and a natural way. 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.Smiling is the best relaxing method. the most fundamental keys to Health Qigong exercise are relaxation. help us maintain an upright and straight coccygeal end. By removing the stress on the ner ves. Relaxing the waist and abdomen As the ancient saying goes: the waist is the vessel for the kidney and the home f or Mingmen. 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. 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. the brain will enter an almost blank state free of distracting thoughts. To sum up. By slightly closing the mouth. we can return the hearing to our body to block out the external distractions and facilitate our se renity in exercise. 7. spirit cultivation. The abdomen is an oven for the smelting of Qi . and mind concen tration. Here relaxation means both physical and mental relax ation. By relaxing both naturally lowering both elbows. s erenity.

namely body regulation . In accordance with the com monly used terms ofHealth Qigong. Interpretation of Trilogy Exercise What are the essential characteristics of Health Qigong? The definition of Healt hQigong has given us a definite answer. if used form. lotus leaf palm. mind regulation means mental regul tion . 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. Accordingly. Further simplified. The form herein refers to body movements and adjustment of body posture. I. such as the tiger claw. Sequence Analysis of Trilogy (I) The first step exercise form As for the Health Qigong beginners. I ve often wondered how we can help theseimproper practicing lovers to grasp a kind of practicing t echnique. The first is the meth ods and the hand shape. 2011 Trilogy of Health Qigong Exercise In daily exercise. respiratory Tuna (breathing in and out) and mentalregulation as the major forms of exercise. the first step of Health Qigong exercise is to master the practicing methods and essentials of the form . body regulation means body movements . so that they can betterenjoy the pleasure brought by Health Qigong. 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. breath regula tion means respiratory Tuna (breathing in and out) . As the saying qigong. namely Health Qigong is a traditional ex ercise ofour nation with body movements. principle. clever in mind and skillful in ha .Reference: Essentials of Body Regulation of Health Qigong Exercise by Xia Xuewei Chinese Health QiGong Association jsqg. willow leaf palm i nHealth Qigong Yi Jin Jing. namely practicing Health Qigong based on the sequence of form-breath-mind .org. The basic contents of the form mainly include three aspects. tiger Share Posted in Philosophy. breath regulation and mind regulation . mind to replace body regulation. I proposed trilogy ofHealth Qigong exercise. breath and mind of the human. namely the unity and collaboration of three regulations . ------------------------------------------------------By thomas June 6. deer horn and bird wings in Health Qigong Wu Qin Xi. theessential characteristics of Health Qigong can be furthe r expressed as an exercise withcombination of form.breath. hope that itcould enlighten the beginners and instr uctors. 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. the dragon claw. andthe essential characteristics of Health Qigong can be expressed as a hea th preserving exercise with combination of body regulation. which is the external manifestation of the movements. breath regulation and mind regulation .

to combine body g uidance with Qiguidance . slow. which cannot be achieved overnight. the Looking Backwards to Prevent Sickness and Strain mov ement of Health Qigong Ba Duan Jin. For example. The general requirement of the footwork is walking with cat-like step and changing agilely and flexibly. so as to lay a solid foundati on for in-depth exercises inthe future. the rules of coordination between breathing a nd movements are consistent. accumulating-inhalation and releasing-exhalation. If thefirst step is required to achieve guiding the body into a soft state . The moving and transition of the gravity center of the body and the bodymovements are dependent on the changes of footwork and stances. distinguish th e movements routines. Generally speaking. it may result in out-of-adjustment respiration. Modern brain physiology research indicated that the hand reflex zone also ac counted for alarge area in cerebral cortex reflex zone. 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 . (II) The second step exercise form + breath After being more fluent in essentials of the form . Natural bre athing is a way of breathing going on all the time around us. that is the coordination of tightening-inhalation a nd relaxing-exhalation . laxity and tightne ss. including chest. andtightenin g-inhalation and relaxing-exhalation . In essence. The sec ond is the footwork and stances. abdomen and hip . waist. in general. the showing claws and wings movement in Health Qigong Yi Jin Jing. angles. thebreathing will gradually become deep. the coordination between breathing and movements is based on rules of ascending-inhalation and descending-exhalation. 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. 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. 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. If the natural rules ofcoord ination between breathing and movements are violated to pursue unrealistic coord ination. thus to achieve coordination of form and breath .nds . the second step shouldachieve guiding Qi into a harmonious state . 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. ba ck. the skillful coordination between breathing and movements requires a process. opening-inhalation andcl osing-exhalation.for example. How can we achieve it? It shall start with the coordination between natural breathing and movements. and achieve neatpostures and accurate methods. 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. The practicers are required to slowly combine the movements withbreathing at the moment of natural breathing and breathe naturally with the changes inmovements. When the natural breathing and movements are coordinated skillfully. the practicers can start the se condstep and pay attention to the close coordination of body movements and breat hing. directions. an inh alation is taken when both hands are changed into willow leaf palms and erected in front of chest. the bird flying movement inHealt h Qigong Wu Qin Xi. that is the coordination of ascending-inhalation and descending-e xhalation . for the bird fly movement. and then the effect of unifying state of mind is achieved to prepare for the third step exercise.that is the coordination of accumulating-inhalatio n and releasing-exhalation . it can be concluded as opening-inhalatio n and closing-exhalation . stubborn movements and . The Health Qigong beginne ris sure to make great efforts to perform well at the first step.The third is the body methods. even and long. Of course. vacancy and fullness. 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.

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. The nature of consciousness theory of dialectical materialism pointed out that. the vice chairman of International Union of Psychology. the first andsecond steps can be considered as the decomposing exercises and the third ste p can beconsidered as the real overall exercise. (III) The third step exercise form + breath + mind If making distinction with overall exercise and decomposing exercise. 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. 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 is easy to see the consistency between the essence of mentalityand the nature of consciousness by linking them together. consciousnes s is the subjective reflection of objective existence. after being more proficient in coordination between body movements andb reathing and combined with the requirements of different exercising methods ands pecific movements. 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. can the Heal th Qigong exercise enter the realm of integration of body and mindand the Health Qigong exercise obtain desired effect. muscles. second. In Health Qigong exercise. respiratory Tuna (breathing in and out) andmental regulation was achieved c an the essential characteristics of Health Qigong be trulyembodied. the respiratory Tuna (breathing in and out) methods and how to coordinaterespiration with body movements. 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.even suffocation and fail to take effect.emotion and willpower . For example. Emotion refers to emotional feelings or sentiments. and we have to studythese issu es if the psychology wants to achieve a high level of development . emotion and willpower . wh ich can be consciously carried out. or the form + breath . According to the conclusion that the consciousness contains the unity of knowledg e. the re flection of the human is not negative and reactive butpositive and proactive. routines and methods i n bodymovements. has explained i t in plain languagein the article of Current Situation and Development Prospects of Psychology in China . 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. Whether it is the form . Only when thecombination between body moveme nts. it is the functio n of the brain. The human being not onlyneeds to understand the realities but needs to reshape the realities. the practicers are required to enter the healthy emotional stateand enter different emotional states according to differ ent movements. it cannot workwithout the brain. the breath . What s the human s mentality? Zhang Houcan.She explained the psychological as first. it can reflect the realities inthe outside world. Based onthis principle. For example. third. the joints. both of them are visiblean ouchable . it is the reflection of the real world. it can be considered that the mental regulation contents o f Health Qigong include knowledge. perseverance. . 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 . confidence and indomitable spirit ofthe human being manif ested in pursuit of certain goals and ideals. 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. Willpower refers tothe mental state such as selfcontrol.

III. posture. This is aggre ssivedoctrine in exercise and is totally bad for the practicers. 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. As the sa ying goes. attention is first drawing to the lowering of shoulders and the mind is concentrated on the tips of elbows to feel them lowering. harmonize blo od and Qi. Structure. Never start to imagine or absorb ideas and even random thinking witho utbeing proficient in coordination between movements and breathing. only when we continuously improve the state of form . lowering the shoulders and elbows. Share Posted in Breath. First. straighten ing the back. cognition. both palms are closed in front of the abdomen . With t he Bird Exercise of Health Qigong Wu Qin Xi as an example. 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 . the eyes are di rected at the lower front. the centers of palms are obliquely directed toward each other. The principle ofepistemology of practice. As far as I am conce rted. This feeling is brought by the relaxation of the elbows. as mentioned in Lao Zi empty the heart and fill the abdomen . In the first movement of Bird F lying . 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. 2011 How to Successfully Lower Qi to Dantian Lowering Qi to Dantian can dredge the channels of the entire body. art is endless . both . 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. the purpose of putting forward t he trilogy exercise is to provide some theoretical guidance for beginners. open the mind. Health Qigongexercise is always a continuous learning a nd continuous improvement process. eliminate worries and fatigue. second. and boost wisdom. both legs are slightly bent. calm. lowering Qi to Dantian means: the exerciser has made a certain progress an d entered the deep relaxation and serenity in the exercise. re-practice and recognition is also applicable to thepracticing process of Health Qigong. respiratory Tuna (breathing in and out) and mental regulation of Supplemental Instructions of Trilogy Exercise There are two points need to supplement. drawing in the chest. relaxation exercises such as lowering shoulders and elbows can be 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. prolong life. so that the entire body is completed relaxed inside out and a serene. After the posture is established. No comments ------------------------------------------------By thomas June 6. this paper dwells on how to relax the body and mind and lower Qi to Dantian to achieve serenity during pr actice. As both palms are pushing upward on the lateral sides of the body. and keeping the coccygeal end in the middle af ter long-term persistent practice. and worriless state is naturally achieved. Energy. qigong. Reference: Trilogy of Health Qigong Exercise (pdf) by Wang Yanqun Chinese Health Q iGong Association jsqg. fear. calm the bad emotions li ke anger. relaxing the waist. and worry. Duringthe practice.

shrinking bosom and straightening back. relax the muscles in the buttocks and waist as much a s possible so that the muscles of the buttocks are spread downwards. 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. In the first movement of Bird Flying . 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. and achieve a leisurely and calm look. In this way the shoulders will be lowere d and the shoulder blades will be opened horizontally. And the brain knows where the mind goes. While doing this. As the palms move downward. Therefore it is also . the brain is betw een mindful and mindless. The elbows should not be raised. appropriate Qi.shoulders will be lowered and kept from rising. wrists. These are the results of the force of Qigong. Do not deliberately produce it . Therefore there will be a slight tensioning s ensation towards the left and right on the shoulders and back. and loosening waist and contracting buttocks. the movements can be furt her refined. At the moment when both palms move laterally like spread wings. the body and mind will have an other experience: The body will be light and delightful. Then the head slowly moves into the strai ght position and the chin is slightly withdrawn. The shrinking bosom and s traightening back results will be naturally produced. At the moment when both pa lms move laterally like spread wings. It is the result of appropriate mind. the sh oulder blades will be loosened horizontally with the tend so that both shoulders will be slightly withdrawn. This will restrict the projection of the buttocks and ensure the straigh tness of the lumbar vertebrae and the coccygeal end. During the breath regulation of Bird Exercise. 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. As both arms are lowered and the shoulder joints are opened. slightly draw in the b uttocks. both flanks are slightly contracted. This relaxation w ill be naturally transmitted to the elbows. 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. the body movement will suddenly relax the muscles in the shoulder blades. Intermediate Stage After the key points to the practice are comprehended. This is the initial stage of lowering Qi to Dant ian. the exerciser will be able to actively eliminate t he distracting thoughts. By combining lowering shoul ders and elbows. This sensation is especially obvious with the thumbs and index fingers. A slightly numb sensation comes across the entire back. we can help lower Qi to Dantian. Then gently retract them forward and inward as if propping up the lower abdomen with the bu ttocks. and the thorac ic skeleton is 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. 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. focus the mind on the practice of the exercise. the s houlders are lowered and the mind is concentrated on the thumbs and index finger s of both hands. The respiration will b e smooth and stable. Before the br ain realizes the concept of relaxation . On the basis of shrinking bosom and straightening back. And the back is straight and eminent. the palms are obliquely directed towards each other and the eyes are directed towards the lower front. When both palms are moved up laterally. All of a sudden the entire body will receive the transmitted relaxation. the shoulders are lowered and the mind is concentrated on the thumbs and index fingers of both hands. 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. During practice. and appropriate strength. The exerciser will temporarily forget all worries and sorro w and become carefree and cozy. and mai ntain a peaceful and serene mind. and fingers and the process will be too quick for the mind to stay.

the entire body is relaxed and kept down. Genuine Qi flows througho ut the body. When b . and Yang Qi will be calm and harmonious. The mind is suddenly opened. The gloom accumulated in the chest will be eliminated. Baihui is suspended on the top. At this moment. The external form and the internal Qi will be gradually merged. The chest is slightly empty and the heart wi ll suddenly feel relaxed and easy. The sensation of straight ening back will come along. This practicing experience does not occur during every practice. the mind will be free of worries. the entire body will be completely relaxed inside out. the chest will be natura lly relaxed and contained. the back is straightened. and the eyes are dir ected at the lower front. The entire body is relaxed and loosened. 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. the exercise enters the automation stage. the chest is shrunk. Advanced Stage With the refining of movements. and long. Linked with the previous post ure. both hands will be naturally l owered at the lateral sides of the body. But all movements are still in line with the stan dard requirements and will still represent the verves of the five animals. both legs are slightly bent. The exerciser is still in a relaxed. the lower abdomen will feel the numbness. you will feel as if a round door is opened in the chest and the long-standing w orries in the heart are discharged. both palms are closed in front of the abdomen. The facial appeara nce is calm and stable. This sensation is generated because after entering serenity. The clear Qi will be rais ed and infused into all parts of the body. t he coccygeal end is in the middle of the lower body. 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. All constraints of material d esire are suddenly removed. the exerciser will unconsciously enter the intermediate stage of lowering Qi to Dantian: The body is soft and comfortable. and swelling caused by the swarming internal Qi. When both arms are moved upward and downward. And drive n by the internal force of Dantian and Mingmen. the bottoms will be contracted. After breath regulation of Bird Exer cise is completed. heat. Otherwise deviations like abnorm al sensory perception will be easily caused. and the chest is relaxed and empty. the shoulders and elbows ar e lowered. gentle. As the shoulder blades are loosened to drive both shoulders to lower. The internal Qi that sways between both arms when they are moved upward and downward seems to be blocking the arms. and the spinal column will e naturally relaxed s egment by segment to form an up-down pulling posture. the shoulder blades will be opened horizontally towards both sides to drive the shoulder to move dow n. the turbine Qi in the body will be lowered and eliminated. the softened arms will be like t he wings of the light crane that are spread in the air. the brain is clear. the eyes will be directed at the front. the breath is even . and gentl e practicing state. the horizontal relaxation caused by the internal force will promote the natural extension and slight upheaval of muscles in the back. 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. centers of the palms are obliquely directed at each other.known as internal force. All di stracting thoughts are eliminated during the exercise and even the movements as well as the ego are forgotten. The exerciser will look both mighty and easy. Once this sensation occurs. Dantian is filled with internal Qi and begins to communicate with the Qi of Mingmen. the waist is relaxed. The relaxation in this stage has transc ended lowering and is mainly represented by looseness. When both palms are moved up laterally. Lowering means the lowering sensation of muscles in the relaxed and gentle st ate and is the criterion for relaxation. The experience varies from person t o person and should not be deliberately pursued. serene. the interoception is improved and the proprioceptive sensitivity is increased. After the last movement of Bird Stretching is completed. Although we cannot clearly feel the incoming and outg oing movements of genuine Qi during this stage. The criterion for shrinking bosom is: At the moment t he shoulder joints are opened and the shoulder blades are loosened horizontally.

few of exercisers can clearly explain how it is when asked how is Sinking Qi to Cinnabar Field . 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. Analysis finds that it is influenced mainly by conventional way of thinking. The back will be filled up with internal Qi. inhale slowly. This state does not run through the enti re practicing process as Qi activity is transient. The interior of the shoulders will be automatically relaxed and loosene d. and remain continuous and unbroke n will be truly reached.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 . the Qi activity will be smooth. because nearly every stance emphases that Sinking Qi to Cinnabar Field is essenti al for exercising Health Qigong. s tay between consciousness and unconsciousness. It shows up at different mome nts for different people. And it differs even in the same person with the differ ent serenity states during exercise. However. In fact. After breath regulation of Bird Exercise is completed. Inner Mongol ia Normal University Chinese Health QiGong Association Share Posted in Breath. Mindset. --------------------------------------------------------By thomas June 6. you might not feel unfamiliar the term Sinking Qi to Cinnabar Field(qì chén dan tián) . Energy. coordinating the mind with Tao . The chest will be vacant. The mind w ill be vacant and ready for everything. Qi circulates smoothly in Dantian and merges w ith the Qi of Mingmen. which results in a tendanc y of ambiguous perceptual mastering of many terms of 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). Shrinking bosom and straightenin g back has exceeded the body form requirements. but also help people correctly understand Health Qigong and scientifically exercise Health Qigong. The exerciser will begin to compr ehend the true meanings of Achieving the ultimate vacancy and adhering to the tru e serenity . Man resides in Qi and Q i resides in man . hopefully it could serve as a modest spur. the body will be merged into Qi between heaven and earth and the feeling of boundaries of the body will be lost. The relaxation and looseness will be suddenly transmitted to every part of th e body. 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. I hereby attempt to make a brief analysis of Sinking Qi to Cinnabar Field . The mind already knows everything before the thought i s moved. I t seems that the muscles and bones are missing. The facial expression will be calm and imbued with suprem e heroism and mightiness (excess in the lower portion of the body). with the change in th e context of modern people. Baihui Acupoint on the top of th e head will be vacant and unobstructed. Location and Functions of Cinnabar Field According to the origin of history. In order to arouse people s seri ous attention to this issue. if some classic terms originated from tradition can be illustrated with modern language. And almost no up-propping force is felt because the channels around Baihui are smooth. The brain will be clear and free of thoughts. and clearing the mind to gain insight in to nature . principle. the relaxation and looseness produced by the internal for ce will be even stronger. I. qigong. Reference: How to Successfully Lower Qi to Dantian by Zhang Caiqin. As the internal Qi is unsettled and breaks through the body sur faces. At this moment. Cinnabar Field is an important position for . The targets of Exhale softly.

containing human being s essence. In their opinions. six bowels. air breathing can be conducted only in lun gs. the Middle Cinnabar Field is located in the Area below Heart and th e Lower Cinnabar Field is located in the Area below Umbilicus. between the two there is the Middle Cinnabar Field. and the other is the Lower Cinnabar Field. lungs. Taoism regards Cinnabar Field as the position for kee ping qi with ideation. taking actions as the guidance and breathing as the driving force. Xiao Zhicai expatiated the records in various an cient literatures about the location of Cinnabar Field and its important functio ns. poin ting out that that the Lower Cinnabar Field is located three cun (Chinese inch) below Umbilicus. The three Cinna bar Fields are not a point but an area. In the article New Comprehension of Sinking Qi to Cinnabar Field. while Cinnabar Field is located in lower abdomen. covering an area of four cun. so called internal work means that. as well as a main site and fundamental place for condensa tion of essence. Medicine regards Cinnabar Field as the origin of life. the gate of breathing and the source of triple energizers . One is the Upper Cinnabar Field. the qi in Sinking Qi to Cinnabar Field is not the air breathed. In A Brief Talk on Dian tian Theory by Chinese Taoists. for men to store essence and women to tie ovicell. the root of twelve meridians. spleen and stomach. limbs and skeleton. dev elopment and functions of five viscera. In terms of physiological structure. it is the innate level higher than the acquired level of five viscera and six bowels. covering heart. Qi and spirit. which dominates all activities of life. Lin Yongjiang believes that. different research ers have somewhat different views. we find that. This kind of cognition produced profound influen ce on the Qigong Science and even Neijiaquan (internal boxing) of later generati ons. The Upper Cinnabar Field is located in Y intang Area. and in the middle of human bo dy. and air cannot enter lower abdomen directly. which is the origin of vitality. In terms of functions. 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. which is the mech anism of running of internal qi. and play s decisive roles on short or long lifespan. capillaries open under such impact . the common standpoint of both lies in that Cinnabar Field is the residence of original essence. etc. located between the two kidneys. it is the foundation of five viscera and six bowels. qi can also be regarded as a kind of speci al reflection of nervous function under certain condition. Breathing not only functions exchange of air. Zang Baodong b elieves that. disease and death of human beings. In the article Can Air be Inhaled into Cinnaba r Field? . He further points out that. The ancient liter atures gave the most detailed description of the Lower Cinnabar Field Area. qi and spirit. between the two kidneys and back. 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. but also result s in a series of phenomena of physiological changes. The Taoist cognition of Cinnabar Field is somewhat different from Medicine s cogni tion thereof. II. Specifically. which is in charge of human being s Qi. These three need a nd work mutually. which is the vital position. Cinnabar Field is a very special and important positio n in one s body. 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.Taoist practitioners to regulate mind and build up will. It is called Dynamic Q i between Kidneys . and it dominates the growth. blood and water and food. It is called Mingmen (Life Gate) in Neijing. original qi and original spirit. and it is the physical basis for the format ion of human body. Acc ording to this standpoint. located between the ey es and joining in encephalon. liver. under the domination of ideas which use ideation but no force . so as to enable internal qi to run in the whole body at will. When human body is ex ercising under a relaxing and quieting state.

The running of qi is closely related to the runni ng of blood. which are transmitted via sensory nerves to the sens ory center in brain. In the article Cinnabar Field·Sinking Qi to Cinnabar Field·Ideation of Cinnabar Fiel d. and hence gently squeeze and massage each other. namely the area in abdominal cavity below umbilicus till the bottom of pelvic cavity. and will give a kind of beneficial gentle extrusion massage to abd ominal organs. there are mainly such organs as small intestine. In the pelvic cavity of a female. and is more advantageous to relaxing and sinking of abdominal organs. and there are uterus and vagina between bladder an d rectum. nerves. 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. and there is prostate below bladder. a ctually it means deep breathing in modern language. due to that rhythmic slow actions cause breathing to gradually become natural. adbominal and pelvic cavities. but also cause s various viscera and bowels as well as various tissues and structures such as s ecreting glands. which changes the backward bending radian of the wai st. He also emphasizes that both air inhalation and air exhalation can sink Q i to Cinnabar Field . thus transforming the stimulations of intra-abdominal receptors i nto bioelectrical impulses. Sinking Qi to Cinnabar Field and Abdominal Breathing The term Sinking Qi to Cinnabar Field(qì chén dan tián) sounds very abstruse at first. Generally normal breathing i s thoracic breaghing. Upon air inhalation. which is shallow breathing relative to abdominal breathing . which coincides with the views of traditional Chinese medicine that Blood runs if qi runs. whi ch is qi or so called internal qi . the pelvic part of deferent duct ranges fro m sidewall of pelvic cavity. there a re also ovaries and oviducts. and improves the air-inflation rate of pulmonary bubbles. in addition to bladder and rectum. just because that the tissues in abdominal cavity relax and sink down. kidneys. and the closed capillaries in abdomen suddenly open. hence causing the feeling of qi rushing to the lower abdomen. when a person sinks Qi to Cinnabar Field. which is the so-called sur ging of Cinnabar Field(dan tián gu dàng) . his caudal vertebra sinks down ward and contracts forward. large intestine. and genuine qi gently infiltrates these organs. and it can help human bod y strengthen oxygen supply and discharge large amounts of carbon dioxide. etc.s as innervation. sphincter ani relaxes. meridians and muscle fibers in abdominal cavity and thoracic cavity to generate relative move ment. In the pelvic cavity. and blood stagnates if qi stagnates . there will be a kind of w arm nerve feeling in abdomen. Jiang Shan points out that. a male also has an ampulla of deferent duct and a seminal vesicle. thes e perivascular nerve receptors are stimulated and then transmit nerve impulses t o the brain s sensory center. lower abdominal pressure reduces . muscle flexing and biochemical and bioelectrical changes. inspiratory diaphragm mov es down more. and Blood is the mothe r of qi . hot and distending . Th e aforesaid viewpoint was also proved when I interviewed experts. membrane envelopes. causing such feelings as numb. Different breathing patterns produce different impacts on human body. due to that diaphragm moves up. which is the so called Sinking Qi to Cinnabar Field . III. junctional membranes. so it . Abdominal breathing not only makes thoracic cavity to expand and contract more fully. and it sinks slo wly among various organs in thoracic. upper back part of bladder to the bottom of bladder . The air inhaled into pulmonary alveolis by a person in breathing is impossible to enter adbominal cavity through the tissue s in his body. Sinking Qi to Cinnabar Field is a manifestation of deep breathing. nephric duct. which means a success in Sinking Qi to Cinnabar Fie ld . 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 exhalation. 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. In the infra-umbilical abdominal cavity. deep and long. and it is foun d that.A person has the feeling of sinking qi when he sinks Qi to Cinnabar Field .

which can not only effectively stimula te relevant acupuncture points and autonomic nerves. take stillness your reagent. In aspect of shape of spinal column. and maintain a balance of c hemical compositions in human body. it focuses on changing the radian of thoracic vertebra and lumba r vertebra. Mindset. 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. The reasons lie in that .sport. In addition. qigong. deep breathing can also promote shock of blood and lymphatic fluid and hence free circulation thereof. . and where many important acupuncture points and autonomi c nerve plexuses of human body are distributed. nerves. but mean that various tissues in abdominal cavity relax and sink downward. as a result. membrane envelopes. No comments ------------------------------------------------------------------By thomas June 6. restore the connections among various nervous systems. namely changing the external shape of spinal column and changing the breathing pattern. junctiona l membranes. while in aspect of breathing pattern. which enhan ces the nutrition of muscle due to improvement of metabolism. wh ich can effectively reduce the acid content in body. intestines and stomach. due to the change in intra-abdominal pressure caused by increase in t he amplitude of up and down movement of diaphragm. use quietude mercury. Furthermore. thus transmit mor e oxygen and nutrients to human body through blood. and directly or indirectly stimulate blood vessels. but also massage the liver. slow and conscious deep breathing can improve the alkali content in human body. use your daily energy water use. it focuses on changing thoraci c breathing to abdominal breathing. restraint fire. When an exerciser succeeds in reaching the state of Sinking Qi to Cinnabar Field t hrough efforts. meridians and muscle fibers in abdomina l cavity and thoracic cavity to squeeze and massage each other. various nerve ending s also cheer up. Reference: Exploring Analysis on Sinking Qi to Cinnabar Field(pdf) by Lin Zhihua Chinese Health QiGong Association jsqg.plays very big roles in the metabolism exchange process. which exerts act ive roles in life nurturing and health care. It can be found through the aforesaid discussion that. and improves the air-inflation rate of his pulmonary bubbles. principle. For beginners. 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. accelerate heart beating and blood circulation. the feeling of sinking qi in Sinking Qi to Cinnabar Field does not mean that the air in breathing enters ab dominal cavity. deep breathing makes abdominal m uscles to generate regular ups and downs. take your vital essence Share Posted in Breath. on the other hand. they can succe ed in Sinking Qi to Cinnabar Field from two aspects. but also causes various viscera and bowels as well as various secreting glands. trash and toxins in body are discharged out of body through deep breathing and sweats. he not only makes his thoracic cavity to expand and contract mor e fully. take meditation. on one Thus it can be seen that. abdom en is the place where the yin meridians among twelve meridians of the conception vessel joint together.

Then the fire of the heart naturally descends. Spirit naturally begins to communicate. The mouth and lips are mutu ally locked up. When you drink from this pinch of elixir.81 Share ----------------------------------------------- By thomas June 4. Your eyes do not see a sin gle thing. If you can observe the inner regions. Subtle. Your ears begin to hear the tunes of the immortals. Your ears do not hear a single sound. Continually harmonize your breathing. as for your daily practice. qi is dispersed. The numinous tower of the heart emptied of all things: This is called clarity. The ten thousand affairs are all forgotten. Spirit and qi then combine together Like a child being cherished in the womb. qi g athers. Spirit then spontaneously enters and leaves. it is as if ther e is the movement of wind. You will bind and comple te the great cinnabar elixir. A rich liquid pours into the top of the head. Then you will cast off arising and passing away. The heart is the residence of spirit. One constantly practices awareness. the heart-mind is guarded within. Not allowing even a single thought to arise: This is called stillness. These are the sounds of the stringless melodies Sounding spontane ously without any strumming. sitting a nd lying down. Restra in your speaking and meditate alone. Your radiance will join with th at of the sun and moon. Unified. Reid p. When spirit is agitated. Keep your eating and drinking regulated. make a light ex hale. Walking and standing. still more subtle. Then naturally in the body a sound can be heard. Inside your mouth. When intent moves. If you refine the combination through nine revolutions. During the twelve double-hours of the day. Reverberating naturally without any drumming. The place where you can reside with the sages. The water of the kidneys naturall y ascends. When spirit remains settled. Then preserve your spirit and stabilize your intent. the sweet dew arises of itself. In the belly. The numinous Perfe cted support your body And you spontaneously know the path to long life. spirit remains settled. spirit is agitated. 2011 Wondrous Scripture for Daily Internal Practice Now. In the body. . The teeth should be lightly touching. It is as if the breath exists. Your years will match those of heaven and earth. it is as if there is the sound of thund er. The body is the dwelling place of qi. This is the residence of emptiness and nonbeing. Nothing is allowed to separate or interrupt. as if it does not exist. Infusing and harmonizing qi fully. When intent is stable. Constantly seek clarity and stillness .Reference: A Complete Guide to Chi-gung by Daniel P. The perfect qi of the Five Phases Then gathers together and forms a pinc h of elixir. Do not allow even a single thought to arise .

emotions and nature join one another. The kidneys are jade rings. It will be equivalent to losing one hundred days If one stops practicing for one hundred days. These are the Seven Treasures Keep them firmly in your body. Share Posted in Breath. qigong. You will ascend to the immortal realms. Constantly seek clarity an d stillness. where the five agents are whole. Qi is beautiful jade. Then with all of the ten t housand spirits.Each day that you cease to practice this. Qi is the mother of spirit. One get no benefit through all his life. you will never be separated from the Wondrous. you should study celestial immortality: only the Golden Elixir is the highest principle. Blood is yellow gold. Like a hen incubating an egg. 5 Rely in the first place on wu and ji that act as go-betweens. qi . never letting them d isperse. Mysterious and again more mysterious. qigong. Then. If one stops practicing Qigong for one day. 3 When the two things meet. during all the twelve double-hours of the day. Refine them into the great medicine of life. -------------------------Practise Qigong for one day Practise Qigong for one day. then let husband and wife join together and rejoice. and blood will be abundant. And the heart is a glitt ering gem. The brain is numinous sand. In the human body. No comments --------------------------------------------------By thomas June 1. Essence is quicksilver. there are Seven Treasur es. Spirit is the child of qi. . Use them to support the country and pacify the people. Marrow is qu artz. Energy. 2011 Awakening to Reality Wuzhen pian 1 If you study immortality. So. Surely there will be injury and diseas e. Preserve spirit and nourish qi. One Will receive a day s benefit. Tagged with Chi. Then your essence. Dragon and Tiger coil. benefits. Life Will become an empty dream.

The Chinese view of emotions is more complex than it might at first seem. fundamentally. 4 Where the five agents are whole. Symbolically. attitudes that allow a person to expr ess his or her inner nature in life. but in agreement with one another. According to many Neidan texts. to the point that they may become uncontr olled. and the celestial immortals (tianxian). Emotions are not seen as merely psychological phenomena. which is performed first by reducing the five agents to three. . the Zhong Lü chuandao ji (Records of the Transmission of t he Dao from Zhongli Quan to Lü Dongbin). Inner nature (xing) is essentially pure and unaffected by phenomena or events of any kind. 3 When the two things meet. In Neidan. the removal of distinctions between the precelestial and postcelesti al domains. Fire. the earthly immortals (dixian). sentiments. this liberates True Yin and . To generate the world. b ut for the very fact of being graded. transcendence. a work probably dating from the tenth cen tury. and the Tiger stands for True Yang within Yin.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. For thi s very reason. more precisely. emotions tur n into qualities personality. and the diverse qualit ies taken on by Original Breath (yuanqi) in the conditioned state. Kan and Li newly join together ( coil ) and return their essences to one another. and becomes Kan. Dragon and Tiger coil. Only celestial immortality. they pertain to the realm of relativity in which we live. . which is inhere ntly transcendent. Qian entrusts its creative e ssence to Kun. 1 If you study immortality. When emotions and inner nature join one another. Kun receives the essence of Qian to bring it to f ulfillment. Soil is an em blem of the original unity of the five agents. The five agents are Wood. They are the two things mentioned in the previous line . also symbolized by the inner line of Kan . Therefore the undividedness of the five ag ents is analogous to the joining of Yin and Yang. according to his or her individuality. True Yin and True Yang. Only when True Yin an d True Yang merge can one s inner nature and emotions be not independent of one an other. Zhang Boduan uses traditional images to describe the main features and benefits of the Golden Elixir. and becomes Li. the human immortals (renxian). temperament. Fulfilling the Way of the Golden Elixir is analogous to ascending to Heaven as an immortal and having audience with the highest deities. Soil. and Water (see tables 2 and 3). the True Yang and True Yi n of the precelestial state. and in the radiance of a ninefold mist you will ride a soaring phoenix. celestial immortality is the highest degree of realization. the spirit immortals (shenxian). The y represent the differentiation of the One into the many. Taoist texts contain several descriptions of the grades of tran scendence. a word also translated as feelings. The two things are. the separation of inner nature and emotio ns is a feature of the conditioned state in which we live. Emotions (qi ng. Kan and Li are born from the union of Qian and Kun . . Notes on Poem 3 In this poem. grants complete tra nscendence. also symbolized by the inner line of the trigram Li . For example. namely. emotions and nature join one another. but rather as pertaining to the sphere of existence. There are several grades of transcendence. of one s being in the world as an individual entity. the demon immorta ls (guixian). There are five degrees of Immortals. or passions) are often impur e and tend to disjoin from one s nature. and then to one (see Poem 14). The Dragon stands for True Yin within Yang. In t he view of the Awakening to Reality. The word translated as immortality (xian) means. says Zhang Boduan. states in the section entitled On True Immortality : Immortality is not of one kind only. Metal. The five agents are whole refers to the reversal to unity.

this expression which authors of Neidan texts use often efers to the state of non-duality between formlessness and form. the True Intention (zhenyi) brings about the union of Yin and Yang. which is placed at the center. Husband and wife respectively stand for the Yang and Yin principles. [Commentary on line 2: "Only the Golden Elixir is the highest principle. In the human being. 5 Rely in the first place on wu and ji that act as go-betweens.True Yang from their residences in the conditioned state. (2) I. go beyond creation and transformation. are celestial immortals. you ascend on high to obtain the Register and receive the Chart.e. Wu and ji are the two celestial stems related to the agent Soil (see table 4). the faculty of f ocusing the mind on a goal or an object. To generate the ten thousand things. 7-8 Just wait until your work is achieved to have audience at the Northern Porta l. you should study celestial imm ortality. or the One.(2) and are without birth and witho ut death. The stems wu and ji respectively represent the Yang and the Yin halves of Soil. translated above as your work is achieved. 6 Then let husband and wife join together and rejoice. Commentary by Liu Yiming [Commentary on line 1: "If you study immortality. Soil is associated with the intention (yi)."] r . and reestablishes the original pair of trigrams. The Great One will send forth his summons. embraces both Yin and Yang. This is possible because intention. In Neidan. and wait for your time. and in the radiance of a ninefold mist you will ride a soaring phoenix. . and you move your abode to the Central Land. can also mea n your merit is complete. and they last eternally without decaying. wu and ji are often said in Neidan texts to be the go-betweens (meiping) that allow the con junction of Yin and Yang. is an emblem of the One giving birth to mult iplicity. or wu and ji. whose form and spirit are both wondrous. who have a body outside their body. and an emblem of the Center: the symbolic center of Heaven is at due North. (1) As remarked above. Your work concluded. stay concealed. S oil. withdraw. The Northern Portal (beique) is the gate of Heaven. their longevity equals that of Heav en. the Dao and the world. the One first divides itself into t he Two. For this reason. The last line of the Cantong qi passage refers to receiving consecration as an I mmortal. just like Soil. . Being able to shed life and death. or Yin and Yang.(1) who are joined in their reality with the Dao."] Those who fulfill both their nature and their existence. Only the celestial immorta ls shed their illusory body and achieve a dharmakaya (fashen. namely Qian and Kun. The imagery of these lines is similar to the one found in this passage of the Ca ntong qi (Token for Joining the Three. they go beyond the manifested cosmos. which is ruled by change and imp ermanence. The expression gong cheng. the body of Buddha hood).. chapter 8): With the Way completed and virtue fulfilled. which join to generate the Elixir. . the absolute and the relative.

I do not know its name. . Yi n and Yang meet and the five agents are whole. where the five agents are whole. born before Heaven and Earth. .Human beings receive this Golden Elixir from Heaven. The discriminating spirit is the thinking mind. Golden Elixir is another name for one s inchoate fundamental nature (xing). so that everyon e could go back to one s home and recognize one s ancestor. (1) I. wisdom. and lust." This passage provides an example of how Liu Yiming explains the relation between the precele stial and the postcelestial states of being. [Commentary on lines 3-4: "When the two things meet. Yang culminates and necessarily becomes Yin. nor less in an ordinary person. In th e precelestial state. Original Emotions. Original Spirit. emotions and nature join on e another. and revert to what one f undamentally and originally has in oneself. the basic constituents of the human being in their original. namely the wander ing hun-soul. . (2) On the hun-soul and the po-soul see above the note to Poem 10. which are benevolence. when it is not refined by fire. Fire and Soil.(2) The re is no other Golden Elixir outside one s fundamental nature. .(1) namely Origina l Nature. the ghostly po-soul.e. but call it Dao (Daode jing. and the five orig ins control the five things. different from the True Intention that makes the joining of Yin and Yang possible. The five agents are the five breaths of Metal. completion culminates and necessarily becomes lacking. joy. Original Essence. entirely achieved and with nothing lacking.(2) The five origins include the five virtues. the Mengzi (chapter 7): What one is able to do without learning is ca lled innate capacity. these five breaths are the five origins. the cognitive spirit (shish en). . One falls into the postcelestial state. and mak ing nature and emotions join with one another.] The Way of Cultivating the Elixir (xiudan) is nothing more than harmonizing the firm and the yielding. (2) By using the adjective inchoate (hun). grief. uncorrupt ed state. It is the seed of the Immortals and the Buddhas.. When nature and emotions join.(3) The five things include the five thieves (wuze i). what one knows without pondering is called innate knowledg e. . making strength and compliance match one another. and sincerity. the Yin essences. lines 3-4. . It is neither more in a sage.(1) It is the Numinous Root. line 1. Therefore the sages of antiquity established the Way of the Return [to the original state] through the Golden Elixir. This is the boundless norm of Hea ven. propriety. Dragon and Tiger coil. and Original Bre ath. it is innate knowledge (liangzhi) and innate capacity (liangne ng). Liu Yiming immediately suggests the aff inity between one s original nature and the Dao. see above t . (1) The terms innate knowledge and innate capacity derive from one of the main Confu cian texts. It is perfectly good with n othing bad in it. In the postcelestial state they are the five things (wuwu). anger. chapter 25). the root of the worthies and the sages. However. righteousness. and the errant intention. It is the Breath of precelestial Perfect Yang. Wood. The errant intention is the common intention. On the Yin essences see above the note to Poem 9. the precelestial and postcelestial are gathered together. When the five agents are wh ole. which are pleasure. . Every human being h as this Golden Elixir complete in oneself: it is entirely achieved in everyone. There is something inchoate and ye t accomplished. . Water.

the virtue associated with Soil mentioned by Liu Yiming in the next paragraph. (4)See the note to Poem 3.(8) and will become a Celestial Immortal of Pure Yang. (1) These words should be understood in a quite literal sense. [Commentary on lines 7-8: "Just wait until your work is achieved to have audienc e at the Northern Portal. the relati ve and the absolute. You will fly and rise in the broad daylight. passing from doing into non-doing. with a peal of thunder the gold en cicada sheds its shell. When the Breath is complete and Spirit is whole. Continue to advance in your practice. When nature is stable and emotions are harmonized. line 5). and the Golden Elixir coalesces. At the same time. and in the radiance of a ninefold mist you will ride a soaring phoenix. and pertains to Yin. and when nature. free from death. one s nature is stable. When true sincerity is in the center. xin also means sincerity. propriety. nature and emotions go back to the root: husband and wife join together and rejoice. righteousness. the ten thousand things and the Dao. and emotions to the agen t Metal (west). (6) and you have a body outside your body."] After the original fundament of the precelestial state is lost and scattered. and relying on the hexagrams Zhun in the morning and Meng at night.(5) Gen erate the immaterial from the material. . (3) These are the five so-called Confucian virtues. and wisdom go back to the oneness of sincerity. Within the five virtues. and spirit meet in the One Breat h. (3) This (ci) and that (bi. and other analogous pairs of notions or entities. .(1) and the firm and the yielding do not res pond to one another.(2) that and this separate and do not know one another. The ji-Soil rules on quiescence. . When true stability functions on the outside. (1) and the five breaths have audience at the Origin.(4) The wu-Soil rules on movement and pert ains to Yang. (2) You return to the origin and revert to the fundament. If there is no harmonizing thing that goes back and forth a nd mediates. are true sincerity. line 6. [Commentary on lines 5-6: "Rely in the first place on wu and ji that act as go-b etweens. then let husband and wife join together and rejoice. Wouldn t that be pleasant? (1) These words are quoted from Poem 14. line 5."] When benevolence. the other ) are conventional terms in Neidan for the ostcelestial and the precelestial. . (2) The term translated as mediate. the two Soils. keeping it tightly closed [within the womb]. namely wu and ji. See table 3.(3) What harmoniz es is the two Soils. emotions. passing from the subtle to the apparent. and refers to the function of Soil in bringing Yin and Yang to join one another (see the note to Poem 3. na ture goes east and emotions go west. tongxin. line 5. wu and ji.he note to Poem 3. lit. smelt away the postcelestial Yin breaths. essence. which shows that nature corresponds to the agent Wood (east). some call it the Embryo of Sainthood.(3) Lessen the excess of strong emotions.(7) you will have audience at the Northern Portal and will ride a soaring phoenix.(4) Using the celestial True Fire. Nourish [th e Embryo] warmly for ten months. literally means to transmit a message. When the work is completed and your name is recorded. and augment the insufficiency of complian t nature. one s emotions are harmonized. the three families see one another.

which is frequent in Taoist texts. Mindset. Essential requirements for healing the body: Do not allow any part to use even a bit of effort. To become enlightened. (4) Lessen (chou) and augment (tian) are two other technical terms used in many Neid an texts. hear. completely relax body and mind . This is the only thing. breath. or feel this is effort. Philosophy. As soon as there is anything you think. 52 Cultivation Formula The essential formula of cultivation practice: Serene and radiant.goldenelixir. Lead should be lessened and Mercury shoul d be augmented. (6) This is another expression found in many Taoist texts. rules on each day. (3) Note the emphasis given on closing. the mouth does not ingest. which Liu Yiming refers to at the end of the present sentence by saying. so that you feel as if there was no body. Then the 84. alludes to attaining the h ighest state of transcendence. the mind does not think.(2) This expression is found in many Neidan texts. Reference: Awakening to Reality (Wuzhen pian) Poem 3 translated by Fabrizio Preg adio www. Breathe naturally and exert not even a trace of ef fort in the mind-and-heart when a thought arises. Place your mind calmly on the soles of your feet and from there guide fire d own and water up. turn into a patriarch: there is no other secret. -----------------------------------------------------By thomas May 21. It alludes to achievi ng an immortal self. the first hexagram rules on its first half. (7) That is. one s name is entered in the registers of immortality. this is already the use of effo rt. according to the (8) This sentence. soon your breath will be naturally calm and i t will feel as if it is not moving at all through nose and mouth. in a literal sense. Making the breath softer or harder thi s is effort. the ears do not hear. let your whole body melt without using even a tiny bit of Share Posted in Classic. One pair of hexagrams. and the second one.00 . Even a sligh t movement of arms or fingers this is effort. Sixty of the sixty-four hexagrams are associated with the thirty days of the lunar month. Zhun and Meng are the first two hexagrams used in this cosmological pa ttern. 51 Quiet Sitting To nourish yourself in quietude: lie on your bed. also found in texts of external alchemy wh ere it applies. to hermetically sealing the crucible. 2011 100 Chinese and Buddhist Health Rules 51-100 No. Taoism. (5) This sentence refers to one of the ways in which the fire times are represente d in internal alchemy. you have a body outside your body. and limbs. on its sec ond half. At this stage of the practice. the tongue does not taste. The eyes do not see. Practicing like this. so that the qi and blood in the entire body flow vibrantly. No. therefore. classical Taoist image for the achievement of transcendence. radiant and serene I am utterly effortless. Fully control your thoughts.

death has no power over them. looking forwa rd and turning back. On behalf of this stinking bag of skin. No. Yin is the mother of yang. 56 Bargaining Don t crave for anything to be a bit cheaper or even a lot cheaper. won t suffer h arm. . Why is this? It is bec ause they are overly attached to their bodies. They scan in all directions. 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. no self. No. yang is the son of yin. The so-called famous great doctors are just like this. o r fire and water in complete balance. no qi. At this point there is no I. it won t devour them. It is the key mode for curing the hundred diseases. No. The mind of heaven has returned t o its original position. troubled by success. No. 20 :) No. This is what we call the fire returning to the prime. This is because blood is the mother of qi. If it is because blood is deficient. no mind. looking left and turning right. 53 Attachment and Fear Among people who nourish life. only makes death come that much faster. they will not encounter knives and guns when in a fight or. Why is this? It is because they do not make death their reference point. what could be more important? Thus people who practice cultivation attain long life with ease . Thinking constantly about long life. No t fearing death. Even a bit of craving holds the evil of attachment. 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. don t enhance it blindly. 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. 54 Awarness When people are sick but think they are fine. if they are attacked by those. you cannot ever feel fear of death. 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 fear being embarrassed. and if you don t tr . maybe you forgot it since you read rule no. . it is only a secondary phenome non on the way. This may have a negative impa ct on the whole body. . you can easily get farther away from it. this is the worst kind of sickness . expanding and contracting. and paradoxically they can live long. Just remember in all activities you give rise to yang. Long life is not the goal of cultivation. they fear being defeated. 57 Food Don t spend your days thinking about what you could eat to supplement yin or what you could take to enhance yang. they fear being imprisoned. they fear reaching the top. 58 Precedence When your qi is deficient. If you w ant to nourish life. on the other hand. Please rethink the above rule. if they do get close to one. in all quietude you give rise to yin. the faster death comes. troubled by failure. Craving is being troubled by gain and loss until one gets a serious heart disease. 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. In nourishing life.0 pores of the whole body will work actively. thirty percent die anyway. nervous and terrified of fe ar itself. What kind of doctors are they? No. If you just don t fear de ath.

they in fact absorb the subtle energy of heaven and earth through ever y pore of the body. During ex halation. Open the body s pores wide and breathe in deeply. way you will succeed the danger of drying and overheating the blood vessels and organs. Also. No. Intricate and straightforward ar e really the same thing. it is like a bellows. This is what Laozi refers to when he speaks of Between heaven and earth. they in fact expel the inhaled breath in the lungs and the whole body moves to push internal qi out. 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. you run burning up the inner i cannot flow freely. However. so you absorb the essence and qi of heaven and earth. 60 Heaven and Earth When people are relaxed and breathe slow and deep. Upon inhalation. No. they have to rely on the spirit for a cure. If the disease does not respond to reliance on the spirit. 63 Simplicity What is awakening to inner nature ? What is wisdom ? Both mean to regard all beings fr om a position of greatest simplicity. where they moisturize and nurture the five organs and six intestines and give people new life energy. 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. This is how the qi of humanity moves toward heaven and earth. 59 Environment The importance of the environment for people s health cannot be overemphasized. No. Do not exercise in a dirty or defiled environment. What is the Buddha? The Buddha is the mind-and-heart. Why am I saying this? Let s think of cancer for a moment. their body achieves a state o f subtle energetic exchange with heaven and earth. No. in both situatio ns. Smart a nd perceptive people choose to look at things from the simple side. Cancer for many people today equals a death se . thus creating complexity. 62 Do in Exercising Two things to do in exercising: Increase the speed of blood and qi circulation. They thus are absorbed by the body. This in enhancing qi. many people who do not deserve a death sentence receive one anyway. they are just different sides of the same it first. If it is because there is an obstruction and the q enhance both blood and qi by working on them equally. stupid and i gnorant people tend to see them from the complex side. 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. 61 Avoid in Exercising Two things to avoid in exercising: Do not exercise when blood and qi are deficient. No. 64 Incurable Diseases If people have a incurable disease. most people and especially those who are frustrated with themselves tend to take even the simplest thing and see it as highly complex. especially when we think of patients as having received a death sentence. No. so the toxins inside the body ca n come to the surface. No. they have to rely on the Buddha. 65 Hospitals In the modern world hospitals and prisons have a lot in common. Another poi nt people are not usually aware of is that even if they do not breathe deeply th rough nose and mouth.

No. you are not comfortable. he will encounter peace and be free from trouble. you find dead-simple things that don t work out. poisoning. before actually getting the cold. nourishing life def initely has no simple one-fits-all system to follow people are as different and as fluid as the clouds. or otherwise killing it. For this reason. You only need to return to acti ve living and you will soon have your chance at life. That is to say. 70 Sensitivity Levels A lot of people. Each human being from birth has a set pattern th at forms the foundation of his or her destiny. What is competition? Competition is anything that pulls people into the world of craving and desire. of the harsh treatment in the hospital. there is only your mind-and-heart that can or cannot let go. but more importantly because they overeat. Let me take the common cold as an example. No. You may be diagnos ed with cancer one day. 66 Competition Any form of competition will turn order into disturbance and lead people into ev il [immorality]. So what I am saying is that the vast majority of cancer patients today are dying of their fear. If a patient really came to examine h imself carefully. The body cannot digest all this matter and it accumulates inside. pure and turbid attract each other. do people know whether or not they are actually following their own n atural course? If in actual life. but you should immediately assume a position of no fear. spontaneity) is the hi ghest level of nourishing life. it is your destiny to do so. All diseases arise from the mind-and-h eart. and if you do n t get well and in fact die. should or should not eat as long as he or she follows this inherent pattern of destiny. No. 68 Overeating A dominance of turbid juices arises because people eat unclean things. 67 Pure and Turbid From the perspective of the mutual interchange of yin and yang. you get sick a lot. Some people are very much aware of their inherent nature. there is no disease that cannot be cured. when they hear that a doctor can help with their serious health issues. often assume an attitude of innocence and expect him to eliminate their disease by cutting. any pure and fresh things people eat inevitably g et mixed with the turbid juices inside the body and are expelled accordingly.ntence. all diseases heal from the mind-and-heart. he would find that the various symptom all first gave some sub tle indication and that he could have. because if you get well and don t die. dispers . we give the pat ients a sense of hope and a new chance at life. In actual reality. as long as we don t actually call it cancer. Never go after what you admire in others. They can specify the d etails and know exactly what their pattern of destiny is. it is because you are the cancer. Don t miss out on either one! No. How. 69 Spontaneity Smoothly following one s natural course (inherent so-being. excising. What he or she should or should n ot do. 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. creating barriers. They will be very clea r about what they should and should not do. But after tha t. of the ill treat ment of their spirit. No. but always from the depth of your own mind-and-heart look for realizing your own inner nature. Therefore. 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. then. and you cannot be at rest with you rself these are signs that your are going against your natural course. Finding this chance at lif e means the cure of cancer and your return to full health.

if patients personal se nsitivity and inner awareness were increased to a sufficient level. If the body s qi is vacuous and weak. loss] in your mind. 73 Self-Assurance Once people have taken charge of their health-related thoughts and practices. when hearing about how Hitler resolved breaching the extremely well defended and highly armed Maginot Line in France. third is wealth [material stability]. and finally sleep [rest and recreation].ed its building blocks in the different parts of the body. You get b est results when you approach them by balancing the lungs or spleen. I understood the following: w hen faced with strong and resistant diseases. This kind of feeling is fabulous. Kidney and liver problems. 77 Rule 29 This is a circular rule. You cannot get your mind to stay stable? Who in the world can get it there? Only the Buddha has that power. th en food [eating and drinking]. Other people are par t and parcel of your destiny. you cannot overcome them with a fr ontal attack. there is no way one can enter Dao. Next co mes sex [sensual pleasure. No. one could ea sily reach the goal of blocking afflictions before they arise. fame [feeling important] is hardest to overcome. 80 Centering Being well centered is the root source of nourishing life. If it does not work wit h cause and effect. In other words. 76 Disease Inception The hundred diseases begin when wind and heteropathy enter the body. fright and anxiety arise. In conclusion. go and see again rule no. 30 No. 29 No. for anyone who has attained Dao. all these phenomena are element s that eventually lead to the common cold. No. No. some people wil l find that they were recently exposed to some cold wind or drenched in a rainst orm. having fun]. Then worry and speculation. go and remember rule no. Perfect qi is m inimal. the defensive and constructive energies lose their bala nce. for example. th ey develop perfect self-confidence in their entire being that eliminates any nee d of worrying about disease. Do not take advantage of others in your mind. In reality. As long as the mind-and-heart for fame is not dead. Rather. 72 Failures Do not fear failure [defeat. tend to be highly resistant. 78 Rule 30 This is another circular rule. When the mind is stable. and outside heteropathy comes in. 75 Five desires Among the five desires. suffered from headaches and could not sleep. and wine [intoxicatio n] and sex [distracting sensory pleasures] exhaust one s strength. No. 74 Examination In intense study. you must get at it from a variety of angles . Others will discover that they had a great deal of stress at work. so you should give to them and never develop a cra ving to take advantage of them. No. to destroy it. 79 Side Attack In the past. intention and qi are balanced. only you can suffer failure. I wish we could a ll have this kind of powerful self-assurance. qi is balanced. it is not true science. Qi and blood in peopl . No. 71 True Science What is true science? It is the law of cause and effect. Thus. No. Thus. examining another person is not a terribly difficult task but just the effect of yet another turning of the min d. No.

their own modes. tumors. do not disregard it. 84 Today Let us see whether the following is true in the world today: people follow their natural patterns of eating and sleeping. You see. Any form of excess or sufficiency mea ns a loss of balance. 83 Simple and Complex. primordial qi is w ell preserved and people age and decline only very slowly. Such is the honest truth. if you look at what seems to be a simple issue. No. such as swellings. qi is the master of blood. growth. this is the great inner power needed to be a good healer.e s bodies form a pair of yin and yang. as long as you keep blood and qi in even balan ce. If qi is insuff icient. blood c lots. Blood is yin and substance. one another. If qi is excessive. when meeting with a simple question. Thus. it will never be controlled by it. you often find that the solution is not easy at all and you cannot resolve it even by exerting utmost efforts. Always resting in a state of balance. 81 First Steps When people just have awakened to some kind of feeling for their natural course [i nner spontaneity]. 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. destruction cannot reach one. Not really. In other words. 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. the art of war take seriously. loss of balanc e certainly injures it. No. qi is yang and function. Thus if one lets go of all loss. you can stay very healthy. The same also holds true for hard and soft. people honor their natural course of l ife. Blood is the mother of qi. look for the simplest way of resolvi ng it. they already reckon that they have attained Dao. Understanding and matching yin and yang. All sorts of things may harm primordial qi. but make sure t o give it sufficient importance. No. 86 Yin and Yang The way of yin and yang means two opposing forces depending upon. But knowing the natural course is only the first step. following their whims. and changing i nto. So they don t just rest at ease and honor their course. one easily gets accumulation disease. the leaders in modern society do not like constraints. the state of the issue take lightly. No. one easily gets diseases where blood flo ws too fast from the brain. 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. whenever we are faced with solving an issue we should use this kind of thi nking: when encountering a complex problem. The more an affair is com plex. No. For this re ason. the more often it can be resolved by the simplest means. and death. understanding and following one s natural course. decline. you can use the p roduction and conquest cycles of the five phases to enhance someone s inner balanc e. . against extreme hardness softness stands no chance. Then what disease could not be cured? No. If they can t do so. greedy to obtai n more goods. Extreme softness can overcome the ha rdest substance. in any kind of oppositional situation. and the like. Thus. Hard and Soft Simple and complex form a pair just like yin and yang. if one side dista nces itself from the other. the process of resolution take seriously. why? Because that is way too simple. In the same way. It is just like Chairman Mao used to say: The s trategy of war take lightly. they want to com e and go as they please. that each and every being undergoes the same life process of birth. Following this process.

If you get sic k. when you get to be old. there will be plants that cure snake bite. The five emotions can bring about disease. the five emotions can also cure them. these are the essentials of learning. looking at education in the wo rld today. you need t o learn how to be good at living in harmony and raising children. but at the same time some oth er being comes into existence that starts to limit them. This in essence is how the production and conquest cycles of the five phases work. but whether you do in fact remove the sympt oms or not. You may use medications for a cure.???????????? No. focusing on fa mily happiness. when one being arises. No. you need to learn how to relax your mental disposition a nd be at peace in your last years. Otherwise you are not in harmony with the flow of life and fail to follow your natural course.???????. 87 Body Oblivion What is self-realization through body oblivion? It means giving up control. you need basic ethics an d a sense of reverence for your parents. wisdom. you need to work on nourishing life. Only learning to read and write.???????? . and when that happens. ???????????????. No. 89 Learning Ordinary people talk about living to old age and learning to old age. That s what the Daoists keep talking about: the heroic energy fou nd in people who practice cultivation and refinement. When you deal with this kind of d isease. in any place that has poisonous snakes. 91 Courage Nourishing life centers on one thing only: do not fear death! As long as you fea r death. Whatever else you choose to study. givi ng up secret schemes. it becomes the cause of the birth of other beings. 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. No. your yang-qi is insufficient.Yin and yang are like that. 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. the way of nourishing life also works like this. Just like in the natura l world. what great wisd om is that? No. At the same time there is als o always a factor that controls it and makes it go away. Note: we are unsure of at least some part of the translation. and cour age: you must have all three! No. In middle age. after you deal with the outer signs you still have to deal with the pers on inside. Eventually. underneath you are still not well. Kindness. from kindergarten to university.????????????. If anybody has a b etter insight please relay it to us. the power of death can defeat you. if it is without heartfelt feelings. For this reason. 88 Great Wisdom Any so-called great wisdom. In the great course of life. 90 Emotions Emotions and sickness are closely interrelated: all diseases come from emotions. However. 92 Samadhi Take any subject of study or practice and work on it until it becomes utterly ea . there is always one cause that brings it forth. what g ood does that do after you leave school? Once you get to adolescence. the way yin and yang depend upon and check each other.

all the myriad affairs and myriad things are still part of yin and yang. so that you won t be able to sneeze. fire rising ). The center not bright and clear. Medications c an cure diseases. which alone will allow our spirit to attain transcendence. I wi ll make your pain go away. All things for you still are enmeshed in the realm of yin and yan g. Smart people at this point harmonize their minds-and-hearts and inspect themselves. if it i s due to a depletion. For this reason. they have developed some kind of scientifi c instrument. Even worse. these various sentinels immediately react and communicate the disturban ce to the brain. they bloc k the Dao and prevent it from flowing freely. please read again the rule no. 93 Nourishing Life Concentrate your spirit and stabilize your qi. the twelve organs are endangered. However. use the production cycle. making sure to restore inner balance. you still have not fully mastered its ul timate essence. In fact. most commonly. Nourish life this way and you wi ll live long. it does nothing but create inexha ustible suffering. so that the body is greatly harmed . 73 No. any time our bodies enter an exceptional situation (such as. No. 94 The Center The center bright and clear. no matter how strong the provocation. This is the fundamental principl e of using the five phases. Nourish life this way and you will endanger the powers of the greater universe . the tonsils. Wha t you need to realize is that people s desire for material goods is inexhaustible. and become a great light in the greater univer se. 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. peace will result. the appendix. sections that you cannot fathom. die and not perish. use the conquest cycle to remedy it. Originally. 97 Rule 73 This is the fourth and the last (re)cycled rule. what do Western-trained physicians do these days? You hurt? they say. very careful! No. At this point you are still in the stage of being and have not yet attained the st age of nonbeing. No. No. This is the ultimate core of nourishing life. Be very. forget both yourself and all bein gs. The result of these treatments by Western d . You are still only seeing its outer leaves and branches and have not yet reached the root. Once this desire can no longer be controlled. 98 The Sentinels Our bodies are mechanisms full of wisdom: they have excellent sentinels that gua rd over our health: the teeth. But the result of this kind of pursuit is really scary. and so on. so they say: You have a serious nasal infection and sneeze a lot? L et me cauterize the nerves inside your nose. 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. 96 Materialism People nowadays often pursue an expensive material life-style and put all their efforts toward and simple: this is the point where you reach an essential state of samadhi. but so can psychological healing. You need to find the root is of yin and yang: Know the one and the myriad affairs are done! No. As long as you still feel that the subject has some parts that are great and pro found.

Once resentment is gone. the root of health is the mind-and-heart and all life factors and experienc es originate from there. What is hardest to resolve in this world is continuous and unstoppable resentment. 2011 100 Chinese and Buddhist Health Rules 1-50 Share --------------------------------------------------------By thomas May 16. then. sneezes. no matter whether they are Chinese herbs or Western drugs.octors is that. There is no need to take medicines for these symptoms. Now. so can people. If themind-and-heart is pure. Outside factors can only aid in its functioning . This wil l also allow you to ward off the arising of numerous diseases. which definitely does not come from book learning . we won t know until the disease affects our f ive organs and six intestines. it comes from their own true mind-and-heart. but th e degree of its health is determined at birth. As long as t here is such unresolved resentment.m. 1 Sleep Sleep is the first element of nourishing life. Your preferred time to sleep is b etween 9 p. No. Based on this. all ailments dissolve.their result cannot be eliminated at the root. don t look for a cause outside. as long as you do not remove the cause of the mistake s. No. 5 Inner Regulatory Abilities Among all living beings. but rely on the innatepowers of your own body and self to recover. 99 Benign Symptoms Just remember: if we have sudden diarrhea. coughs. which means that on the next day your spirit will be low. 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. Rather. Their level of health. No. If things are not contained in the winter. This reality applies equally to human beings and animals. No. 6 Purification . people have the most beautiful and complex body. Because all the different diseases arise from basicmistakes in living and are th e result of such mistakes. the body is pure. if we ever fall ill. you tend to make the right decisions and follow the right patterns of behavior. discontent]. becausethis time in the course of the day matches the season of winter. depe nds on their original body s innate regulatory and recovery abilities. their pure and clear mind -and-heart (what Daoists call Dao nature and Buddhists call the bodhi-mind).they cannot grow in the summer. 4 Innate Wisdom People all have innate wisdom.. these are signs of our bodies working at comprehensive recovery. and 3 a. 2 Medication All the various medications used to cure diseases work on the surface and don t pe netrate to the root. ifanimals can recover from diseases relying on their own powers. there will always be incurable diseases. So. No. if you get sick. Reference: http://yijinjing. it has noth ing to do with outside elements. 100 Terminal Diseases Most serious diseases and terminal growths have only one cause: resentment [hatr ed. or fever. No. No.m.

No. 7 Qi and Blood. You should therefore take them as signs of the proper functioning of life and never forcefully get rid of them. rely on the purifying powers of digestive blood and qi. the more they need to purify their blood and qi. 9 To have nd. 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. 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. No. However. hatred. we must establish control over the amounts we eat. No. Food is their raw material. Open Meridians. The five organs and six intestin es all work due to the efforts of blood and qi. No. 13 Detoxify. e and stability in your mind-and-heart. This creates a vicious circle and becomes the main mechanism of aging and decline. For this reason. increase the open passage in their blood vessels and meridi ans. Since there i s no limit to available food stuffs. by all means full of resentment. 12 Relaxation Appropriate exercise can aid people s blood and qi circulation. Increase Blood and Qi The greater the amount of toxins in people s bodies. which causes harm to the proper circulation in the meridians. 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. 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. and increase the blood and qi in the body. and anxiety. However. anger. avoid developing a mind that is Rather. when you are sick. these presuppose that you have attained the Dao or opened you r inner wisdom and live from that perspective. No.m. fre e and open meridians (including blood vessels and the digestive channels). For this reason. To return to normal. 10 Enhance and Control Qi To maintain a healthy body. cond itions that appear as part of the body s automatic regulation and balancing proces s. people who wa nt to be healthy and stay young should do three things: reduce the amount of tox ins in their bodies. the blood is ill dissolve. the qi flows pr vibrant: the hundred diseases w No. Meridians People s heath is closely connected with two factors: sufficient qi and blood. when the qi flows properly. thinking that they are the beginning of a dis ease and should be eliminated. When the operly.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. people s blood and qi are reduced because of this inc rease in toxins and blockages in the arteries. you need not only to enhance (increase qi and blood) but also to control (diminish the loss of qi and blood). . No. when the brain does not work at all and we are guided by plants and spirits + good living habits. 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. 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. make sure there is peac mind is stable.

let your whole body melt without using even a tiny bit of effort. A teacher giving instructions. start to study Buddhism. which will deplete your inner organs. No. For this reason. Place your mind calmly on the soles of your feet and from there guide fi re down and water up. you may not have an accident immediately. To properly understand this idea of turning point. this empty f ire can turn around and deplete your internal qi.No. So. 21 Turning Point There is a common saying: When the turning point is right. No. This way one can constantly maintain inner clarity and awakeness which in turn allows one to maintain health. this is already using effort. 18 Emptiness Why is it beneficial in nourishing life if people maintain a certain level of hu nger and thirst? In fact. but the danger o f having one is easily obvious. a good plan will come. Daoists say that emptiness leads to numinosity. At that time they should intensify their qi-work and firmly stick to their practice of quiet sitting. Breathe naturally and exert not even a t race of effort in the mind-and-heart when a thought arises. sit (or lie) on your bed. a physician curing diseases these are tu rning points that fall into your lap and open new chances for you. this is the wonderful application of emptiness. This turning p oint at times also may be a key opportunity. even though they may n ot get obviously sick. as they get habituated to this unhealthy life-style. 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). No. you need to open your sense of intuition. Just by doing this you will avoid accumula ting lots of toxins in the body. This way they will move quickly throu gh this situation. thereby to increase qi and blood. one should always maintain an attitude of empty nume n. for the s ake of your health. when people today get sick. completely relax bod y and mind. For this reason. No. the feelings of the disease may come out in f ull force. 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. it is for the most part because their intake of food and drink is not properly regulated. It is quite like the basic rules of traffic: if you go against them. 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 . so that you feel as if there was no body. people who practice various forms of cultivation may experience all kinds of disease-like symptoms when they reach a certain level. set themselves up for major disease. 16 False Symptoms Speaking of someone with an old disease. Plus. Finding happiness through the pract ice of Buddhism is the highest fortune among humanity. 17 Endangering Life People who go against the basic rules of nourishing life. You will also prevent having too much food rele asing a roving empty fire. No. 20 Quiet Sitting To nourish life by quiet sitting. For this reason and speaking fr om this perspective. so that qi and blood in the entire body flow vibrantly. while being full in themselves just makes them drop back to square one. This together with humility allows peopl e to make progress. No. 15 Study Buddhism Health begins with regulating the mind-and-heart and inner nature.

23 Disturbance The thing people need to be most wary of is something called disturbance. these two turning points of disease and of life are tw o sides of the same coin. 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. for wealth. for happiness all these are quite enough to produce disease. much worrying harms the spleen. If you just connect to this. 24 Excesses Much sadness harms the lungs. No. you can also move the surfac e appearance along with it. much anger harms th e liver. For this reason. At the proper time. that of life closes. the gall b ladder nervous and the liver excited. As the turning point of dise ase opens. there is no way things will s tart moving. If you don t connect to it and are involved in too many other affairs. No. much pleasure (sex) harms the kidneys. anxiety. Responding to the turning point of disea se opens the turning point of life. Once this is opened. people enter a positive c ircle of health. If the m ind-and-heart is disturbed. In other words. 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. worry. No. the six meridians tremble and the five org ans boil. develops. The turning point is just like this: it is the central element and key opportunity for things to develop. Such is the honest truth. This state makes it possible for outside he teropathies to enter. In all cases it will lose its proper cours e. When some outside heteropathy enters at that time. They are the root cause of man y diseases and shortened life expectancy. No. for success. disease results. your o wn talents and tendencies are proper insight causes. rea ching a turning point of disease. fear. and vice versa. confusion. But by setting this core point in motion. that of disease gradually begins to close. All affairs are ultimate ly like this they each have their specific turning point. the turning point of any disease is the central element and key opportunity when the disease arises. they turn into aversion (anger).. anger. much labor harms the spirit. just like by getting ahold of fire one can set off fireworks. it is in all cases from the mind-and-heart being vacuous empty and the qi being weak. If they come together in th e right way. this is what we mean by turning point. All vexations. all kinds of things will evolve. when these cravings are not fulfilled. and changes. people s condition becomes openly manifest and t hey enter a vicious circle of being sick. . as the turning point of life ope ns. and all sorts of anxieties arising: craving for food. The arrow in the bow ready to be released: you must find the right point for your shot. the body structure not being full. to appreciate numerous good discoveries and inventions there is no need for book learning. much food h arms the spleen and stomach. and doubt mean disturbance. 25 Craving If disease arises in the body. In fact. Cr aving and aversion make the mind-and-heart agitated and the qi tense. a matching yin-yang pair. 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. It is a core point. 22 Book Learning The fact is. Just to make sure: other people s activities and events are outside causes. not just a surface ap pearance. Then. it will get entangled in affairs on the outside and cause harm to blood and qi on the inside.

2. they harm their bones. Faith strong a nd the mind concentrated. No. 31 Two Kinds of Diseases People s diseases are of two kinds: 1. No. when water dries. As these body aspects increase in fire. The meridians are vibrant and open. Then energy f lows every which way until it hits some obstruction which then manifests as pain . perfect yang energy is depleted. while the highest type nourishes the mind-and-heart . For this reason. if they wa lk for a long time. They may even be affected at the root and cannot be helped. because when the qi is deficient and cannot properly digest the food. They are two yet only one. if qi is obstructed. 27 Five Elements People receive the five phases to come to life. it brings forth apparent fire (also called fals e fire or empty fire). blood enhances qi. Then perfect water is depleted. if they sleep for a long time. To get rid of diseases. People like this can take some medicines and get better. If they engage excessively in the s even emotions and six desires. When the wind blows. This is so. No. 29 Five Organs To cure the diseases of the five organs. 33 Mind at Peace When mind and spirit are not at peace. because whenever the mind-and-heart moves. the two minds [of healer and patient] are in harmony a nd one can cure the hundred diseases. to cure any disease. 26 Long Life When people want to reach long life. If qi is deficient. they must first understand the proper application of qi. Symptoms include nothing specific on the outside for the longest time. No. they harm their blood. To un derstand the application of qi. one must first enhance qi. there is d isease. If they stand for a long time. water dries. one can be cured. 30 Unified Mind and Spirit When the mind is stable and the spirit unified. Symptoms include various pains here and there. The kidneys are particularly important in this. If people do not s leep for a long time. 28 Attaining Balance Qi moves blood. when speaking about nourishing life. Examining people is the same way: looking at outside features is not as good a s looking at qi. they first must get rid of diseases. first remedy the qi. Thus calming the mind-and-heart is . they harm their qi. No. One best enhances qi by not moving the mindand-heart. they harm their muscles. the m edium type nourishes the qi. there is disease.No. The mind-and-heart is l ike a fan: it moves with the wind. No. None is not ultimately the effect of spiri t. they harm their primordial qi as well as their he art and kidneys. the liver gets excited and the meridians agitated. The meridians are blocked and the qi has no place to go in the body. the lowest type of practitioner nourishes the body. then all of a sud den a major crisis. the earth is depleted. looking at qi is not as good as looking at the mind-and-heart No. when fire ri ses. they must first nurture their inherent nature. T he way to nurture inherent nature is to first balance the mind-and-heart. thus the physical body is domina ted by qi. but the qi is deficient. fire rises. 32 Nourishing Life The highest field of Chinese medicine is nourishing life. The highest field of n ourishing life is nourishing the mind-and-heart. Thus. People like this may take medicines but the cure will be ver y slow. feelings and inner nature are rushed and hectic the ultimate cause of disease and death. and the meridians in the body get agitated.

Thus in curing diseases managing the mind-and-heart is the first priori ty. And to do so. No. Poor people. Poo r people also have some resistance if their qi is sufficient. their resistance against out side invasions of essence. Living long is perfect happiness. all internal parts are strong and vigorous and the various diseases dissolve na turally. you first must pursue inner stability. No. personal resistance grows. Thus. rich people tend to eat heavy food and sweetmeats. Let go of the butcher s knife. when the mind is stable. the qi is harmonious.the first step in guarding life. The ocean of suffering has no end. one should strengthen the physical body. To do so one must eliminate all impact of frustration and agitation. one should balance essence. if the body is weak. food. Rich people have many obligations (and avoidances). and ignorance. they can take advantage of your inner vacuity an d enter the body. When the qi is harmonio us. Then. and spirit lessens. When essence is sufficient and the spirit bright. and spir it. an d thereby create wealth and good fortune. and so on. you can live long. When the blood circulates well. Once you have gotten rid of t hese. No. once they have the protection of wealth through clothing. there are many diseases. it is best to avoid washing the fe et and taking baths. If you really want to develop wisdom. This is why. yin and yang. just talking about precepts without using them in actual practice and yet hoping to develop wisdom is no different from remaining ignorant. they become unhappy. the y eventually become poor. first work hard to manage the mind-and-heart and transform the three poisons of craving. 36 Inner Stability To pursue long life and freedom from disease. The mind-and-heart can control all other aspec ts. Poor people work very hard. If rich people don t produce wealth. To control them. Poor people often suffer hunger and there is no variety in their diet. so they don t get sick so fast. 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. 35 Baths When one first recovers from a grave illness. you are benevolent. work hard and save. 34 Personal Resistance Wind and cold. No. No. their skin thick. On the other hand. the blood circulates well. on the other hand. Rich people have some protection through clothing. thus ha rming their stomach and hurting their teeth. food. so they have many irritation s to their qi. yo u need to practice quiet sitting. To strengthen the physical body. their spirit brigh t. as the protective devic es diminish. essence is suffic ient and the spirit is bright. shelter. making it hard for these outside factors to ente r. so they tend to be free from intestinal dise ase. 38 Let Go. 39 Mind Overwork . No. Ho wever. so look back to the shore. qi. This really is unlimited l ife. Look Back All the various methods of cultivating body and mind have two key aspects: let g o and look back. and so on. stand firmly on the earth. qi. you must learn to control the mind-and-heart with the help of precepts. If your resistance is weakened. shelter. heat and dampness all can cause disease in people. 37 Benevolence Once quiet. aversion. once benevolent. and bec ome a buddha. As their wealth diminishes. Thus. and so on.

When the qi is sufficient. all key efforts for health lie in quiet sitting. Seeing the ment al projections for what they are. This may well harm the spirit. and health will soon be restored. and only when it does so can disease be eliminated. Also. In this situatio n. Then the digestion is not good and one cannot sleep at night. one can enhance qi to fullness. it cannot control the fire generated by the liver (wood). if there is sufficiency already. liver-wood moves on to earth. At this time it is essential to calm all m ental input and allow the mind-and-heart to find peace and stability. thus the heart-qi is weakened even more and the lung-qi is affected. Then. liver-qi accumulates and overflows. the blood is bright and both blood and qi flow vibrantly. This is the least of it. the mind-and-heart becomes more wondrous and one can obse rve the turning point in its full truth. Then one creates no more detachment to o rdinary affairs and is no longer alarmed by random disturbances. and if that is the case. the heart is tired and the liver excited. and when the wind stops the waves rest and the water no longer moves. when the mind-and-heart is at rest. 41 Resents When people get sick. However. All outside phenomena are clear and one sees cosmic order as being just right. one can slowly balance it. As regards the mind. Being serene and without thoughts: this is the mind of no-mind. the blood and qi that circulate through the body are natural ly healthy and whole. No. Doing so. 43 Mental Unrest If you have a lot of thoughts when trying to sleep at night and cannot calm down . it find s spontaneous awareness. 42 Insomnia If you can t sleep in the middle of the night. the qi is sufficient. one can enhance it to greater increase. When the spirit is at peace. Earth in turn cont rols water. do not toss and turn on your pillow. As the mind gets clearer. the beginning lies in the mind gett ing distorted. So. When it is at rest. all suffer. liver qi is depleted. the other is the di storted mind. one remains unaffected and can pervade all. this will once more incite fire. Heart and kidneys are closely interrelated. Wav es move because of wind. so when water is deficien t. and the disease gets worse. The various parts of the inner body are closely interrelated: if one moves. the distorted mind is like waves. the spirit is at peace. This will seriou . 40 Achieving Liberation Quiet sitting is a way of giving rest to the mind-and-heart. if one gets sick. the spirit is radiant. all move. No. The heart and kidneys are closely lin ked. fire rises. and bring forth a glow. it is because your kidney water is deficient. Now. na turally achieving a state where there is no subject of observation or one-sidedn ess of any kind. An overworked mind means that it is too full and not empty enough. Otherwise. and so the spleen and stomach get sick next. they often resent it and develop a great deal of anger and frustration in their mind-and-heart. so the cure lies in calming it. The true mind is like water. No. No.In people who overwork their mind. which leads to the depletion of kidney-water. pursuing these thoughts. When the spirit is radiant. If the water is not su fficient. the mind-and-heart gets hectic and fire rises. If there is depletion. one can get rid of it easily. Then one can greatly apply the numinous pivot and achieve liber ation. One can get rid of diseases now and prevent the arising of all future ailments. even if there is some ailment. the turning point is numinous [inner center is connected to heaven] . there are two: one is the perfect mind. When mind-and-heart and spirit are r estful and unified. Resting in quietude. Only when the mindand-heart is calm can the qi flow properly.

48 Craving Nurturing and curing diseases cannot be hastened. the free flow of blood and qi is most important. 47 Qi and Blood In human life. If there is an o bstruction of qi. the right circulation is most important. When fire and water are evenly balanced. thus the word for tongue combined with the three strokes si gnifying water is the word for life. These in turn can cause clots. Heart and kidneys are cl osely interconnected. ulcers. Any c raving means lack of constancy and thus rushing inner nature. in blood. and the like. Use medicatio n and massage to help it release. all transforms naturally. Turn away from the wo rld and give up outside beauty. Fire has a tendency to sink down. 2. This is so because at the core of the body is a very special fa culty. Be very careful. One can tell whether this is the case from examining the tongue. All these come from blood and qi not flowing freely. there are two ways: 1. All declini ng and rising. when the mind-and-heart is empty. Thus the hundred d iseases all arise from craving and any increase in craving means an increase in disease and suffering. 49 Steam of Qi The heart belongs to fire. 45 Getting Up In the morning it is best to get up between 3 and 5 am. Thus it is good to sit in meditation f or a quarter of an hour around this time. This will strengthen mind and qi. water has a tendency to rise up. To do so.sly diminish the spirit. moreover. Close your eyes and nurture the spirit . openness means vibranc y. No. the kidneys belong to water. completely depend on t he mind-and-heart. 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. Seek out its root. allowing the qi to regain its free flow. 44 Noon Hour The noon hour matches the mind-and-heart. cancers. In qi. swellings. No. 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. which is in the mind-and-hea rt. When the qi is block ed within. the first organ to be affected is the liver. Thus spirit should be quiet. These are not just empty words of consolation. Otherwise you will cause harm to the lungs and liver. No. All the hundred diseases come from an obstruction of qi. 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. strength and weakness of spirit. Without water t he tongue cannot live. The solution to this lie s in transforming and releasing it. Go your own way and do not crave for much. 46 Stable Spirit All the various affairs of human life have their root in the spirit. No. a steam of qi arises within. No. and without agitation. E ach part of the body then moves appropriately and can be fully healthy. be careful to avoid all sadness and anger. No. stable. No. This is because any rushing in inner nature supports fire and rising fire diminishes qi. this may cause a stoppage of blood which can develop into all sorts of poisons. If you do so.

In moving forwards and backwards. 8. Exercise. there will not be any sluggishness. Philosophy. 11. In advancing and retreating. When executing fajin (releasing the force) the body should relax and sink. Force is released through the back. so that it will effortlessly follow your xin (mind/heart). Say to yourself: From today on. Seek the straight in the curve. 3. there is without yourself a great and wonderful method of eliminating disease and extending the years. 2. nine bend pearls . there should be changes of direction. Keep your mind-and-heart completely focused. principle. I will not keep thinking about what kind of disease I have. This is t he meaning of the crown being suspended from above. During the period of recuperation. Concentrate the shen (spir it) like a cat stalking on a mouse. and I will under no circums tances compare myself to others. 13. 10. the steeps change with the body. chang ing substantial and insubstantial . so that it [the qi] will be circular and lively. 12. Have the appearance of a falcon preying on a hare. There should be agility in the interaction of the yi (mind intention) and qi. the feet will support all eight directions. there should be folding. To receive is to release. so that it can be stored and concentrated into the bones. discharge the jin (rela xed force) like releasing an arrow. by flowing continuously it r [When the qi flows throughout the body] the jin (relaxed force) is like tempered steel. don t let yourself think about work or regret l ost time and opportunities.s. . The Xin (mind/heart) motivates the qi. Store up the jin (relaxed force) like drawing a bow. 14. Reference: http://yijinjing. 6. 2011 The Understanding of the Thirteen Postures 1. Direct the qi like threading the eaches everywhere unrestricted. This is what is meant Share Posted in Classic. directs it to sink. if it disconnects then reconnect. Let the qi motivate the body without hindrance. When the body is upright. I will not be frustrated by my sick body. 4. overcoming all solid defences. 7. loose and tranquil. Be calm like a mountain and move like a river. 9. -------------------------------------------------By thomas May 16. first store then discharge. If the shen (spirit) is raised. Otherwi se you will delay or derail your healing. Fo cus on the one direction. 5.

there will be a surplus. 24. 19. 18. and the yao (wais t) is the banner. When the shen (spirit ) calms. not on the qi. however it is not song (relaxed). 16. every part moves. Zhineng Qigong was created by Pang Ming . Reference: Taijiquan Wuwei: A Natural Process translation by Wee Kee Jin 2003 ISBN: 0473097818 -------------http://neigong. It will lead to perfect refinement. When jin (relaxed force) is stored. I do not move. 28. 21. I move ahead . Among these. Without qi there will only be li (brute strength). 26. Remember. With qi.15. Only with the ability to inhale and exhale. although it has not yet expanded. Transmit the jin (relaxed force) like reeling silk from a c ocoon. Its said: If the other does not move. then the body . 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. When you settle every part settles. will there be agility. there is no harm. Internally be acutely aware of the shen (spirit). When moving forwards and backwards. the qi sticks to the back and permeates into the spine. The yi (intention) should be on the jingshen (spirit). Qigong . Step like a cat. Extreme softness yields to extreme firmness and tenacity. 25. 27. otherw ise the qi will stagnate. INTRODUCTION There are probably a few thousand styles of qigong in China. When the abdomen relaxes. 23. the body becomes tranquil. it i s about to expand. It is also said: First the xin (mind/heart). extra-ordinary power will develop. externally appear calm and relaxed. The jin (force) seems song (relaxed). If the other has the sli ghtest movement. 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. 22. First seek exspansion while opening then seek contraction while closing. The xin (mind/heart) is the commander. he has combined the ancient Chinese internal cultivation of Qigong as a healing art with the modern science knowledge of the body and mind. 17. but mind must not. Translated literally. Qi is like a cart wheel and the yao (wa ist) is like the axle. Keep this in xin (in your heart). when you move. Zhineng Qigong means Cultivating Intelligent Energy . The jin (relaxed force) mig ht disconnect. the qi is the flag. With the creation of Zh ineng Qigong. the qi sinks into the bones. When qi is cultivated naturally.

Three Levels of Practice Zhineng Qigong is currently formulated into three levels of practice. Qigong emphasizes cultivat ing virtue. and improving the quality of life. mind and chi. such as improving physi cal fitness. Through qigong. The practice applies the universal chi to strengthen the person s Jing. The clos ed system emphasizes the elimination of external interference by isolating onese lf from the environment. tendons. slowing down the process of regeneration. In contrast. sports and exercis e is designed to amplify the quantity of life energy that comes into and flows o ut of the body. It also encourages the practice of Qigong through daily living. most of whom have chose n to dedicate their lives to share and teach qigong to the public. instead towards the movement of the body or tools. It regulates the order of internal lif e activity and reorganizes the biological structure. qigong training reduces the consumption of energy. it requires extra n utrition and more rest to recover the energy. mind and spirit. And i t stresses the importance of interaction between human and his environment. Qigong is different from other exercises such as sports. Purpose of Qigong Practice The purpose of qigong practice is to improve human life. Two Systems of Qigong There are two systems of qigong. enhancing creativity. 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. between the human internal chi and universal external chi. Chi. and experience mystery of the body in total relaxati on. Eventually. one will be prepared to understand and incor porate different teachings in order to progress. qigong uses the mind to direct chi. chi to direct the body. therefore increasing life v itality. where Zhineng Qigong was used to study mind-bo dy science and its applications to self-healing. moving muscles. As a beginner.practice which has been kept secret in China for over 5000 years within familie s and esoteric schools. In other words. and moving the body. the closed system and the open system. refining consciousness. the movement of the body to serv e the spirit. Both systems and the thousands of schools of teaching share the same goal of enh ancing the vitality of life. It emphasizes the connection between the indiv idual and the environment. has now been made available to the general public and be nefiting millions of people around the world. This practice focuses on the internal regulation of ene rgy. through practice of one particular for m and based on a strong foundation. 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. Therefore. Pang also founded the largest medicine-less hospital in China . In terms of regeneration within the body. we learn to cultivate chi in our daily practice to progre ssively synchronize the physical and spiritual elements of our being. and Shen. Dr. All attention is turned inwardly and all bodily senses are reduced to the minimal in the process in order to achieve greater concentration . He has set up training centers in China that have trained thousands of qigong teachers. The mind b ecomes the servant to facilitate and synchronize a sequence of movements. uplifting emotion and uncovering hidden poten tial. exploring potential intelligence. These leve ls are summarized below: Level 1 . The practice requires absolute isolation Zhineng Qigong is an open system. it is important to choose a suitable method acc ording to one s own preference. In sports. etc. 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. regulating breath. In moving the body. whil e sports are mainly focused on bodily movement. one is trained to focus on physical form while the mind is not di rected internally.

With daily practice. . movement. to op en joints and meridians and accumulate Hun Yuan (universal) chi throughout the w hole body. 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. connect the three main meridians and coll ect Chi at the Dantian. The practice corrects the spinal structure and relaxes the w hole body. comprising 10 steps. 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. It works with the internal chi within the body. The three sequences in this Fo rm are designed to gather Chi into the three Dantians. 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. The method can quickly attain strength and balance of en ergy. 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. Level 3 Five Elements Unified Method (Wu Yuan Zhuang) Using sound. Wall Squatting (Dun Qiang) This involves a gentle up-down movement of the body w hile facing a wall. thereby integrating mind and body. from skin to bone. it can lead to a high level of Qigong cul tivation. It helps to achieve physical cleansing as well as emotional balance. Level 2 Body & Mind Method (Xing Shen Zhuang) This is the basic form of the Level 2 prac tice. synchroni zed with meditative visualization to open any blockages inside and promote the e xchange of Chi between the body and the Universe.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. It is a very effective stress reduction method and also gives a stron g feeling of Chi.