CHINESE NATIONAL CHI KUNG INSTITUTE

Iz,CHI KUNGJ
CORRESPONDENCE PROGRAM

INTRODUCTION TO CHI KUNG

 TIEN TAO CHI KUNG THE COST OF OUR PROGRAM
Tien Tao Ch i Kun g orig inated on the Ch i nese We at the I ns tit u t e r eg r et. t ha t we can no t off e r
ma i n l a nd . It was t r a n sp lanted t o the Re pub li c the p r og r a m t o you wi t ho u t charge . Th e f ac t i s ,
of Chin a at th e tur n of t he centu ry , where it mak in g th e p r ogram ava il able to America has been
was kept a n eso t e r ic tr adi ti on. It was no t cos tl y . Our fu t u re intentio n is t o ma ke
u n til the l ast decade t ha t t hese esote ri c tr ans l at i o ns o f t he l arge volu me of Chin ese
r ~ ¥ctices were opened to t hose o f non - Chin ese d ocume nt s o n I nter n al work ava ilab l e t o our
race . The thera!,)ies a r e a n assim il ation of membe r s , an d we wil l n eed support.
ancient Ch i nese, Ea st I nd i an, and Ti betan
traditions. The systema ti c program has no t We have d esigned the pr ogram f i nanc ia l l y s o it
changed . The CNCKI was conc e i ved to hring will no t be a burden to you . This a r t i n t he
t h ese practices of longevit y to America. Repu b lic of Chi na is some what e x pensi ve. A 3
Cu rrentJy the Instit u t e is adminis trated by: month program wi l l cost U. S . $ 4 00 because of the
Professor Ch i Kua n Wen, Chi ef Advisor , n ature and secrecy of it . Martial a r ts schools
H unt~;ville , AL i n America today rang e fr o m $25 - $ 1 0 0 per month.
Mr. James Lee , Advisor, Huntsville, AL
Professor Lee De Lu n , Advisor, Tai pe i, ROC Th e informat.ion a n d me th ods o f Ti e n Ta o Chi Kung
Pr ofessor Cheng , Yi Ha n, Advisor, Taipei ROC are not avail able anywhere else in t he United
Mr . Jah D. Lo , Director , Mou lt o n, AL States . We fe e l t h at the unavailabili t y o f the
methods ma kes ou r offer very fair . In l ess t han
one yea r you may comp l ete the e ntire
WHAT OUR MEMBERS SAY correspo ndence p r og r a m (36 methods) ( wi th
pe r son al cou nsel l i ng in your home) f or on l y
flSi n ce your f irs t corres p onde nc e with me I $ 30.00 each mo nth. The price is muc h less t ha n
have giv e n up caf f e i ne and sug a r. Many t i mes mos t ma rti a l ar t s sc h ools , and t he t o t a l pr i ce
du r i ng training, I can f ee l hea t (simi l ar to is l ess tha n a thr ee mon th pro gr am in t he
water fl o wi ng) t o my h ands and f eet " Repub li c of Ch in a (and y ou save ai r - fare t o g e t
- -- Rich mond, Ky there beca use we bri n g the Chi Ku ng Pr og ram to
you! )
" Per iodically I feel a s li ght warmt h in my
lower abdomen , but my hands tingl e v e ry APPLY TO BECOME A MEMBER
definitely and e very t i me I pr actice . J hav e
a l so f e l t as if an e l ec trical cha rge moved down To be accepte d a s a member , first read these
my arms once or twice lat e ly" I n t roductory d oc um e n ts , then co mp lete the
Ontario, Canad a app lication f orm a nd return it with $4.00
ap plication fee an d postage . You will receive a
" I have ge nerated h e at in my l o we r abdome n ce rtificate of Membe rship (with the preliminary
wi th no s i gns of discomfo rt" documents descri bed b el ow) .
Portland, OR
CONTINUE OUR PROGRAM
"I have elect ric like vibr ations on my
fing £' r s , but my mind tends to wander " As you be gi n our p r og r am we offer you t he
Hunt . St a., NY fo ll ow i ng p r e li min ary documen ts for $3 0.00.
Th ese documen ts wil l pre pa re you to beg i n t he
"I have st ron g p l eas ur a bl e sen s at i o ns of exerc i ses by teach i n g you where to train , what
elec tr i c it y thr o ug h the body , like bubbling times are best , seasona l t imes for t ra i nin g ,
. .:a t.er , ve ry lig h t, rush i ng throughout " pos t u r es to use , what not to d o , d i et , etc. You
Albion , CA h ave one mon th t o read and u n derstand t h em
hefore begi n n i ng the 4 I nterna l methods of Level
One . But f i rst , st.udy t hese doc umen ts :
ABOUT THE COVER
A) I n t rodu ct ion to the philosophy of ch i Kung

The drawin g s sho wn on th e front ar e B) pr e parations: locations ; daily mont hly yearly
reproduct ions from "Hsing-ming Chr Kwe i IIor times, sexag e nar y cycl es , et c .
"Mea ning o f Nature a nd Destiny". Writ te n i n the
s ixteenth century , th e book is us ed to exp l a i n C) De tails: postures , princ i pl es , pr o hibitions,
meditative breat h ing techniques. The front con s iderations , etc.
v i ew shows the centers of the i n voluntary
circul a t .ion of Chi e n e r gy . Th e mi dd l e fi e ld o f D) Diet; Ta o i st the ory , f i ve element theory ,
e l ixir (dan ti e n) is rep r es ente d by a new moon etc .
and t h ree stars , the ye ll o w cou r t by a square,
and the l ower da n tie n by a cau l dron. The E ) The Six Heal i ng Brea t hs: healing breaths of
rig h t ha nd of 'th e f ig ur e h o l ds a moon , t h e Int e rn a l o r g ans
symboli zed by a jade r abbit. Th e l ef t h and
ho l ds the sun , s ymbol i zed by a th r ee l egge d F) Chi Ene r gy a n d Wome n 's pr ac ti c p.:
bird. The t h re e l egs o f th e b i r d sy mbol i ze p syc ho log i ca l conside rat ions , me ns t rua tio n,
Heaven , Eart h , and Ma n. Sun and Noo n a r e the etc .
move r s which bring about t he c ir c ul a r movemen t
o f the e nergy in the body . The drawing o f the
back shows the centers o f the c o n t r o l led cou r se These p rel im i na r y docume nts wil l prepa r e you t o
of e ne rgy circu l ation . beg i n the 36 methods of Ti e n Tao c h i Kun g .

Copyright © 198 5 Chine s e Na tion a l Chi Kung In st it ute

Al l rig h t s r eserve d: May not be r e prod u ced in part o r whole withou t e x pr e ss writte n permission

2 Chi Ku n g Cor r es ponden ce Program

 TlEN TAO CHI KUNG INTERNAL WORK
(Internal Breath Control)
The philosophy of Taoism was a way of life in ancient China. Taoists dwelled in the mountains
and forests to observe, listen and meditate, gathering a deeper understanding and greater knowledge
of nature generally beyond the reach of human society. Thus in search of longevity, Taoists moved
from observation of nature to experimentation and development. Pre paration of a strong, healthy body
led to the development of Taoistic breathing exercises.

For thou sands of years, Taoi sts practiced and developed various breathing techniques to
improve, correct, and heal sicknesses of the v ital organs in the h uman body_ Th ese exercises are
considered a supe rior method and one of the va luable aspects of Chinese martial arts to achieve
longevity and live in good health.

The Taoists ' basic theory of focusing on the importance of breathing air and circulating it in
the human body is simply bas e d on the fact that th~ whole univer se depends on air. Man may liv e
t hree weeks with out food, a week without water, but six minutes without air produ ces irreversible
damage. Without air, there is no life. Mastering various breathing techniques and inhaling p l enty
of air gives mor e strength, generates circulation o f b lood, and e nhances energy, v itality, and
spirit. Chi Kung i s not a panacea for all ailments or disease, but r eg ular consiste nt training of
the breath will prevent sickness and is con ducive t.o good hea lth and longevity. With a healthy,
strong body one can control one's mind to determin e one's life.

The Institute's systematic breathing exerci se plan is devel oped in nine level s (4 methods each
level). Levels 1-3, movements and exerc ises will help to prevent nnd e liminate sickness and prolong
a healthy life. Levels 4-6, movements and exercis es will return youthfulness a nd develop and
circulate the Ch'i ener gy. The upper levels 7-9, will help tra nguilize the mind and harmonize the
will thus achiev ing longevity with a strong and healthy body and mind. To accomplish these goals,
body and mind is in harmony with deep systematic br eathing techniques. One must fully concentrate
and practice the methods daiJy.

These Int roductory documents will give you a tota l co ncep t of Chi Kung Internal \""ork . When you
grasp it"5 fun dame nj;:.al ph i los ophy you will then grasp how it will build up your endurance and
capacity. Breathing in a greater volume of air will help gener ate blood flow. Thus plenty of air
helps to give plenty of strength and e nergy. The exercises will e liminate fat and stre ngthen th e
stomach and abdome n. Air is conc ent.ra ted in th e: abdomen and dir ected to circulate to a ll sections
of the body and will nourish th e five major vital organs ; heart, lungs, liver, kidn eys, and spleen.
It will also strengthe n the bones and muscles of arms and legs, thereby improving the tone of the
sk in. It is considered a superior me thod and art by which an individual can physically develop
their body while at the same time discipline the ir mind. Lik e acupuncture, much is yet to be
~nderstood why the techniques are so hi g hly effective. These ancient me thods bear the time honored
proof o f practice and res u lts.

Chi Kung h as been extensively researched in the peop le's RepubLi c of China sin~e 1950. Today
it is commonly r eferre d to as "B reathi ng Exercis e Th e rapy". Several inte rnational symposia were
held during the 70 'so Modern scientific instruments have gauged "Chi" as electro-magnetic waves,
sta tic electricity, and infra-red microwave r ad i at ion. Defini te changes in norm al phYSiological
activities can be measured in 't hose who undergo hreathing exercise therapy (Chi Kung). General
therapuet ic effects are seen in the adjusting actio n on the cerebral cortex , nervou s systems, and
cardia-vascular sys t e m. Results show:

synchronizat ion of brain alpha wave~ of 8 h ertz fr equen cy

respiratory t.idal volume and vital ca pacity are increas ed

oxyge n consumption decreases 30%

energy metabolism d ec reases 20 %

Chi Kung breathing therapy has proven e ff ect i ve in prevention and cure of:

peptjc ulcer

hypertension

coronary heart disease

neura sthenia

pulmonary tubercu losis

in so mn ia

On the basis of modern sc~ . entific knowledge, most of the physiological changes effected can be
exp lained, how ever the re still remains an uncertaini ty to the nature of meridians and vital energy.

Introduction to Chi Kung 3

 ORIGINS OF CHI KUNG INTERNAL WORK

Hemmed in by mountai ns and d ese rts, and is o lated by geography, China devel o ped by itself, yet
l ar gely infl uen cing t he cultur es of the Asi a n wor ld. To the chinese the world ou tside the e mpir e
was barbarous, with t hemsel ves bei ng the center of the unive rs e be twee n hea ven and earth. The
Chinese words Ch i na (Chung Kuo) and Chines e (Ch ung Kuo ReD) mean middle kingdom and middle people.
That the human mind was capabl e of moral order and perfec tion wa s cent ral to Chinese thought and
reli gion.

Recorded history begins with the Shang dynasty in China around the sixteenth century Be.
Ancest or wors h ip , Di v ina tion, a nd Anl mi sm we r e the e ar l iest forms of Re ligi on. Pries t-Ki ngs invoked
t h e i n h ere nt powe r of thei r dea d ance s t ors and o f the high es t di ety an d Supr eme Ances tor, Shang-Ti,
as late as 771 BC. Sove reignt y was inves te d in the legenda ry Kings Yao an d Yu (in a time before
Confucius) from Heaven itself. Heaven wCts the rea lm of the kn own world to the Ch i nese and
predetermined the cycl es of birth and death, th e season s , fertility, an d agri cult ure. How ever , th e
powe r to order the universe was investe d in the Priest-King , the Son of Heaven. When fai lin g in his
dutie s a~ the Son of Heaven th e kingdom woul d fal l i n c h aos and natura l disaster would occur within
th e realm of the Ea r t h. Wh e n virt ue was l os t from the King, a new dynasty that was a cceptable to
Heave n r ep l ac ed h im and his gove rnme nt.

Con fucius born in 5 51 RC, f ou nded one o f the thr ee ma jor r e li g ions of China. At a tim e when
Tao ism wa s deve loping beside him and Buddhi sm would be int roduced some five hundr e d years later, he
used the Book of Docume nts an d Book of songs as hi s f ou ndation of authority. His successo rs,
Hencius and Hs u n Tzu , propagated hi s teach i ngs after h im. It is during th is time that Eas tern
ph ilosophy b l ossomed.

Though the phil o!-3oph ies of Confu cianist thought were' worldly ac tivist phi losophi e g , there
d eve loped s in\ult.aneou f>ly a phil osophy in the coun trY!:'iid e not concerned with government and
morality. I t was a glljetis t. ph ilosoph y of self-a wareness and sel f - cu l t ivation through pra c tices of
medita ti on and Yoga. In a stat e where man no long e r ident. jfie d with h ims e l f he percieved th e
" grea ter k now l e.dg e" and saw th e u nc hanging "one " in a world o f c hang e , t he "Tao".

The ge rmination o f Inter nal WOI'k today b l o ss omed d u ring the Chin dynasty (220 BC) when the
Emperor, Chin Shih Hu ang -Ti, bestowed hi mse lf the titl e of The First Illustrious Chin in a line o f
God-Kings, and burn ed all bo o ks ho ping t o des troy the phi losophi es of the Hundreds of schools
prol iferat ing . He th e n n~f inec1 s hamanism and magical arts seeking the elixir of immortality_ The
temp les fl ouri shed wi th the po pular religi o n s of Cosmology (yin: Yang and The Five Elements) and
di vinatjon until th e F.m peror' s de.;lth . J t is durin g t hi s period th8 t Taoism became a mystica l
popu lar Reli9ion to t he populat ion ~s a whole, Confuci a nism became the of f i cia l Religion of the
Cour t, and Buddhism was i n t rodu ced a nd rooted i nt o the Chi nese Soul.

As a Relig ion, Taoism bel i eved the body and soul were immortal. Techn iques of heli othe rapy,
g ymnasb cs, se x, al c he my , an d b r ea thing were us ed to insure that the physical body ne ver died and
the sou l neV f'!r sepe rat cd . Be caus e of Taoi sm the discip lines o f inter nal martial ar t.s wer e greatly
pr o liferat e d . The patria r chs La o Tz u , Chu a ng Tzu , and Li e h Tzu ar e the authors of the core of the
Taoist Scrip t u res o f p opu la r re ligio n. On t he Mao San Mo untain th e Shang Chin g Sec t recorded the
e sote ric pra c ti c es o f Taoism in th e "Hu a n g T i ng Ching " (Ye l low Cou r t Canon) . Chi Kung (re!:)pira tory
work), Nei Kung (in terna l work), a nd Shen Kun g (spiritu ul work) wa s favored by the court government
and flouri shed in th e temples and cou ntrysid e ,Hi an el ement of popul ar organiz e d Religion. Ho wever,
re ligion wa!'; sepera tcd ; ther e were t_he poor who by conf ession and ato nem ent merited to attain
i mmo rtal ity in paradise , and t h ose who by costly techniques of diet , breathing, and drug -taking,
p r ofessed to attai n phy s i ca l i nunor t a l i t y. Th ese esot e ric t ea chings were hidd e n to the layme n, and
on ly the i n i t i ated a d Po pts were given t h e secre ts to dec i pher the "Mao San mountain revelati o n s ", and
other treatises concerning the me tho ds of internal (medit a tion) and external alchemy (herbs, drugs,
chemi cal prescr iption s) , breathing techn iqu es , Pole Star magi c, milit ar y prowr ess involving spi rits,
and boxing.

Pole Star magic and boxi ng was f ostered on the famou s Wu Tang mounta in whe r e legendary Teacher
Ch a ng Sa n Feng d ev e l c ped Tai Ch j Ch u an from t he t .rigrams and h exagra ms o f the Book of Ch anges (I
Ching J •

Thus, Internal work developed in th e midst o f die tary, sexual, br eath ing, alche mical,
hel iotherapueti c, and gy mnasti c prac tic es. It was th e result of Taoist Re ligion's need for
salva tion. The aim was to replac e the coar se e lement s of the bod y which was on the lowest l ev el of
the nine Hea vens , wi th the pur e holy c l emen ts o f t he highes t. Wh at e ndowed t h e bod y with life was
the pr imord ia l vap our or breat h (Chi , lif e force , or intrinsic ene rgy) at birth. It acts upo n the
"ching" or esse nce (ma l e semen ) to tr ansform the sp irit (shen ). Bas ic to all In te rnal work is the
princ ilpl e of "Ching , Chi, Shen" (esse nce, breath, and spiri t). At death the Chi energy and breath
sepe rate f.rom the essence causin g the spiri t to disint egrate , thus the practi ces of Inte rnal work
were employed to rest ore the bal anc e of energy and to maintai n harmony of body, mind, and sp i ri t.

Nouri s hing th e l ife princj ple , Nou rjshing the s pirits, and Holding the One were the basic
groups o [ t ec hniques. By b rea thing techn i q u e s o ne cou l d g uide the essen ce to r ise through the spine
and marro w to t he bra i n s tr enghtening the u nion of t he (s e xual) e ssence and the life force (chi
energy) . He nce, in deep concentra ted quiet meditation the adept attempted t o s till the spirit
within th e body.

4 Ch i Kung Co r respondence Program

 The Taoist Church reached itls apogee in the Six Dynasti e s p e riod around 479 AD. However, the
Internal work and Taoist practices have remained in favor with the court government throughout the
entire of Chinese history. When in favor with the Kingls Court, Taoist experiments took place to
discove r the e lixirs that could bestow physical and spiritual etern al lif e .

Taoism though mainly a Religion of the countryside wa s fast b ecoming the Nati on al Official
Religion, and confuc ia nism was reaching the apog ee o f i t IS influence a s the court I S official cult.,
when Buddhism was qui e tly brought into China from India. Th e f irs t Bu ddhist c ommunit y was recorded
in the court of a Han dynasty prince in AD 65.

Prior t o th e e stablishment of this community, facets o f Chin es e Re li gi on and cultur e

intermingl e d. with foreign religions and cultures through military c a mpaigns a nd trad ing . It was
toward the end of the first century AO that the Buddhist script u res were ard uo us ly translated to
Chin e se at th e Buddhist Church in the capital of Loyang.

Buddhism and Taoi s m wer e simi l i ar in many ways. Th ey b ot h plac ed imp o rtance to Yog ic practices
and medit a tion, a nd to abstinence, and f ast ing. Howe.vcr, th ey we re dissim i l iar in that Taois m
pursue d t he perpe tuation of the human personality and immort a lity of the phys ic al bo dy , while
Buddhism d e ni ed th e th e existen c e o f consci o usness and r eg arde d the world as impermanent.

Ac cor d ing to po p u lar Chinese Mythology, t he First Buddha was taught by La o 'Tzu, the patriarch
of Ta o ism. Th e concept i on that Buddhi sm i s a f ore ign f orm of Ta o i sm ,-,'as t h e a ttit ude with which the
first Bu d d hist mi ss ionarie l'; wer e r ec ie ved .

Buddhism her al ded t h e beg inning s of the monas t i c commun iti. e s a nd flour i shed the fi rst two
hundr e d years unti l the r e lig io n thoroughly pen e trat e d even the Chin es e upp e r c las s es . Ce nt ur ie s
passed a s the ori g ina 1 Indian reI ig ion was interpn~ted and tr.a n slated by t he Chi n e se intel l i gen t sia
into what is t o day Chine se Buddhism . Believing T he Four Holy Tnl ths an d t he eight -f o ld pa. th e nde d
the c ycle of birth and dea t h and enlightened in the pre se nt. Followe rs wit.h fa ith in Budd ha,
his La w, an d the Monastic commun it y reci e v cd Oe li vera nce.

I n succession, The 2Bth Patria rch of oi gi nal Bu ddh :i sm a nd Fi rst Patriarc h o f Budd hi s m in
China was the Nonk Ta Mo kn o wn as Patri arc h 1\rya Bodh.idharrna. lie i::; c r edi te d a s t. he f o un der o f Zen
Bu ddh ism and fath er ofthe S ha oli n Tp.mp le of Sho ng san Mountain. li.t the Sh aolih RI]n dhi s t Ho nast e ry,
a terr i tory of some · 36 0 ,000 square ki l ome tr es . b uil t thir ty yea r s h efor- c hi m f or t he Bud d h ist (-lonk
Ba Tuo, it was r ec orded t hat · the MOn k Ta Mo s at f a c i ng a wall n ine y ea rs i n asc eti.c practices. He
introduced th r ee se ts of e xer ci ses to t he al re ady exi sting Taoi st Int. e rn a l e xercises : Th e mu scle -
t e n don changing ex e rcise , the blood wa sh in g e xe r c i se. and t he e ightee n Bucid h a IS h and exe r cise . Thes e
exerci s es are popula rl y th Ollght of as th e pr o genito r o f mode rn da y Ch in es e Kung Fu .

Al t h ough Bod h idharma ls exe r cises we t·e undoubt f ul ly of Indi an yogi c or i ,]in , th ei r pr in ci ples
of Int.ern a l work wer e th ~ sam e as Tao is t me dit a tive PI:ac t.i ees and t .h e y int. er rni x ed and ass i mi l a ted
i n to di ff er ent bra nches . Though the pr e parat ions , d etails, an d te c h iq u e s a r e n o t the sanle in al l
the bra nch es , the pr in ci p les a nd r esu l ts ar e.

Va rious Yoga r.1a ste r s fr o m I ndi a se t t l e d into China form ing Sects o f nud d h i nm teaching t h e
Internal work of br eathin g and body control as well a s t he Buddhist Scr iptur es . Disti nc t Chin es e
sects o f Buddhism developed; the Pu re La nd Schoo ), The Tie n 1'ai, Ll nd 'l' h e Che n Ye n Sch o ol a mon g t hem.
Buddhist magical rituals a nd cha r ms that we re sim i lia r t o t he Tao ist reli g i ou~ pract ice s we r e
t au gh t in t he Chen y i n Mi Tsu n g (S ecr et Doctri n e) sec t. of T h e monk Fu Ku ( Amog h avaj ra ) who tr a vel led
t o Chin a i n th e e igh t h c entury "-D . Th i.s f or m of In te rn al wor k was carri ed t o J a pan and b eca me th e
Shingon S ec t.

Buddhist and Taoi s t In ternal work were refin ed Bnd developed i nto sciEnt if ic dis c ip l ine s based
on Ch ines e cos molog y, Th e Mo nk Ta ~j o' s mu sc l e and ten<lo n a n d h l ood change e xp. rcis e s empha s i7.ed
hre ath c on tr o l and cul ti v ati o n of t h e l if e ·for ce cal Je d chi ene rg y. Th e int e rn al br eathin g an d
rne di ta tio na l exercis es opposed the ext ernal strength tr·a .i n i ng me t hod s of b o xi ng . Thp. i nt e rna l
met.hods by r e t a i n j ng the lif e es s e n ce and reg u lating the b r eat h c a us e d t.he b ody's int r insi c er.e rg y
t o d ev el op i n the l o ....'er a bdome n as a h ea t sensa ti on . Cs i ng t he br ea t..h, the he fl t cu r rent when
ref ined , t rave ll ed t.h rough th e body's e nerg y channe 1 ~ cr e atir:g glowin g hea 1 t h, a 10l:g Ii [ ~ , an d a
de ildly f orce .....·h en u s ed in th e e xternal sk ill s of Ch ine s e b oxi ng .

Buddhism t.ook r o ot i n t he Chinp.se temp les and d eve l cp e d into a Re l igion that. shaped Ch i na 's
pol iti c E a nd governments. Th e fam o us Shongs an Shao li n Te mpl e a t it's mos t fl ou r ish ing period had a
conti n gent. o f s ome 500 monk - s ol d ier s a nd some 1000 followers who ha d been ini t iated i nt o th e
11'.o na stcry . It WB S b ur ne d for po I i ti ca I re as ons th re e time s , the lotes t bei ng a t th e f all o f th e
Ch in g nyna s ty. Th e temp l e a t mos ph ere wa s highly conducive t o mar t ia l art s o f bo th divisio ns; Wai
c h i a (Ext ~ r n a l ) an d Nc i chi a ( Internal).

va r i.ous forms of me di ta ti on and mystica l a scetic prac t ices abo und fr om Buddh is t odg in in Chi n a
today . T h e Budd h i st monk Ta Mo is h onored wit h shrines , od es , fathe rhood and eve n his pictu r e is
used as th e l ogo o f a so ft d rink in the Re publi c o f Ch in a . Th e Chen Yin Hi Ts ung b ranc h of Int er nal
\'Io rk J. s d i vided int o b ra nc he :. a n d has s eperat e d ac c o rd i n g t o th e in f l uence of either Ta o ism, or
Bu d dh j sm and is a Iso well kn c'.'Jn i n Ch i. na t od ay. 'l'he Mo nk Ta MO' s e xercises o f Yi Chin Ching can
sti ll be seen e xer c ised in the p ark's of China's c ities and h i s l esser known xi Xue Ching (treatise
on t h e Bl o od wa s hi n g exerci s e) a nd S hr Sa Lo Han Shen Sh ou ( 1 8 Budd ha ' s Hand exe rci s e) a re e xtant.
I ntroduction to Ch7
i"<K~u~n~g=---· ----------------------------------------------------------------------------------~5
 As Buddh ist and Taois t religi ous practi ces,
major influe nce on Asian cultur e and human ity the Intern al work of martia l arts has exerte d
from the beginn ings of record ed histor y to the a
of presen t-day super power govern ments. making
were instru menta l
The late Chairm an Mao Tse Tung and Deng Xiao Ping, wh o
in develo ping th e govern ment of the Peopl e's
consul ted the Taois t "Pope" or Tien Shih (Heave Repub lic of China, report edly
immo rtality . nly Master ) concer ning divina tion, g€oma ncy, and

TAOIST ORIGI NS OF CHI KUNG

Taoism develo ped high in the hug e mount ains

of origin of a par ticula r branch of Taoism . Kwun of Chi na. Each mount ain is credit ed as the place
Lun, Erh t~ei, Loong Men, Hua san, Taisan , Hengsa
Nu Tang, and Mao San each develo ped a d is ti nc t form n,
styles , Wen (litera ry) and Wu (milit ary). of Taoist minis try, which is divide d int o two
From these two came the inter nal practi ces of
and medit ation and the extern a l practi ces of Tai exorci sm
Chi Chuan, Kung Fu, and Ch i Kung.
On Baa San mount ain, the highes t f orm of medit ative
contai ned in the "Yello w Court Ca non". union was record ed in an esoter ic lang uage
The Ha o San Shang Ching sec t is also noted for
milita ry Black magic in vo lving s pirits . use of

Taois t forms of Tai Chi Chuan an d Intern al Kung

Taoist of Wu Tang were kn ow n as th e milita ry Fu were orgina ted on WU Tang Mount ain. The
The trigrar os of th e I-Ch i ng (Book of Chang es)
Kung fu expert s of the Pol e star (b ig dipper ) sect.
played impor tant roles in the deve lopmen t of
strate gies and the fooh.'O rk of the toJu Tang Kung battle
Fu system s.

BUDDHIST ORIGI NS OF INTER NAL WORK

The monk Ta Mo (Bodhi dhar ma) came to China from

India in the third
Xiaom ing (5 2 7 AD), thirty y ears a f ter the Shaoli n Monas tery was opened year of the reign of Empero r
not so popula r. He (irst arrive d in Nank ing at the summon s of , a t a time when Buddhi sm was
but f o un d no common lan g uage to c ommun icate so the Empero r Wudi of the Liang Dynast y
h e crosse d th e Yangtz e River and finall y settle
the 5haol in Mo na ster y . The re he ta u ght t h e Zen sect of d at
Mahaya na Buddhi sm, which advoca
to the Hinaya na Buddhi sm which is known as "appar tes
medita tion and deep ccnterr :pla,tio n as oppose d
knowle dge" and st re sses lectur es and t.he wr it ent
ten word. It is r ecorde d that Ta Mo sa t fac ing the
wall of a c av e fo r ni ne years on the ground s
co ntaini ng t he myst e rious imprin t o f h:is sh a dow the temple .
of Until 19 28 , th e origin al slab5t one
on the cave's wall was preser ved in Bodhid harma
Cave on the Shao l in ground s. It was destro yed by warlo rd 5hi You Sa n in 1928 's
reprod uction i s pl:e served in th e templ e' s Hall , howeve r , today a
of the Th o us and Buddh as. To the northw est of th e
monas tery i s a temple named the "First Ances t
or Temple tt in honor of Ta Mo. The templ e gates read
"The 28th ge nerati o n of Dhyana in th e Wester
n Heaven " and "The
West Land". This refers to the fa c ts that Ta Mo was the 28th creato r of 5ha01i n Buddhi sm in the
a nd he was the origin ator of Ze n Buddhi sm :in china. genera tion "Buddh a" o f zen in Indi a

The Monk Ta Mo in troduc ed to Ch in a three sets

of Intern al exerci ses: the muc sl e tendon change ;
the bon e marrow wa s hi ng ; and the ei ghteen Buddh a's
eighte en Buddh a's h and e xerciR e is the essenc e hand. Some histor ians mainta in that Ta Mo's
of Shaoli n Kung Fu which was later d ev eloped i
72, and 108 patter n s by Bai Yu Fenga nd others nto 36,
. Though Ta ~1o's origin al exerci ses are extant they
a re not common .
 THE MONK TA MO

28th PATRIARCH ARYA BODHIDHARMA

(ht PatJarch in China)
-

The Honk Ta Mo is known as the 28th Patr iarch o f Ze n Bu dd h ism i n success i o n from Sakyamu ni. the
f i rs t Budd ha of I nd i a . lie i s a l so c r ed it e d as the Fat h er of Chines e Kung Fu and Fir s t Anc e sto r of
the f amou s Shaolin Honaste ry .
 CHI KUNG INTERNAL WORK

"Chi" has many meanings when translated from Chinese t o English. The "New Practical Chinese
English Dictionary" I published by Far East Book Company, lists eight basic definitions with an
additional 93 definitions by various combinations. The eight bas i c definitions are listed:

1. Air, ga s, vapor, atmosphere

2. Breath
3. Spirit character
4. Influence
5. Bearing, manner
6. Sme II, odor
1. To be angry, or indignant
8. To provoke, . to goad

"Kung" by the same dictionary is defined as merit or achievement: effort.

Chi Kung is defined
as the ability in Chinese boxing to use one ' s inner strength, such as contro l
of muscles and
breathing. The popular word "Kung Fu" is fr equent l y used as a general term to encompass a ll forms
of Martial Art. Literally, the t e rm is given four definitions:

1. Time (to do something)

2. Ef fo rt (devoted to a task)
3. Accomplishment
4. Skill

The accomplishment of Kung Fu i s carried further into the realm of the mind and spi rit by the
practices of Nei Kung (Internal work) and Shen Kung (Spir itual achievement). Nei Kung is defined as
the exe rci se and training of Internal organs to develop un ca nny feat s of strength and e ndurance.
Chinese History is laced wi th countless tales o f heros and their extraordinary feats of
accomplishment. Te levision in the Republic of China today is dominated by the Kung Fu theme.

Spiritual achi evement is th e highest level of Kung Fu. Shen Kung (supernatur a l ac comp lishmenti
mira cle ; prodigious fea t) is the result of a well discipline d mind and body. The word "shen" in
Chinese has over 90 combination s resulting in different meani ngs. Fo ur basic definitions are
expounded:

1. God, spirit, immor tal

2. Soul, mind
3. Look , expression , appearance
4. Divine, supernatural, superhu~an, mystical, mysterious

One who wishes to make supe rnatural accomp lishment will find the way (Tao) of Chinese martial
art expedient. while the body of (Io1an i s young he must begin to discipline it with Wai-Kung
(externa l work). This is the training and exe rcising of one's physical attributes for speed,
strength, a nd quick ref lex , as opposed to Nei Kun g (Internal Work) whi ch involves dev elopment of
one's internal organs. Following the underlying principle of Kung Fu (essence, chi energy , and
spirit), one's external work will harmonize with his Internal work, resulting in prodigious feats.

The base of chi energy is the primal instinct of

reproduction. Sexual energy is refined and transmuted to be ci r cu l ated through special channe ls in
the body. By regulating the breath with the diaphram and the lower abdomen , sexual energy will have
the necessary forc e to drive the ch i energy (felt as a warm sensation in the lowe r abd omen) up the
path of the spine. wh en the c hi energ y is refined to sufficient force, mental awareness will
increase t o the point de scribed in Buddhism as "Nirvana ".

Chi Kung has it's origins in ancient China and India. Kundalini and Hath a yoga are exampl es of
Indian chi Kung. The high es t stage of Chi Kung in Taoist terms i s known as the re union of Man and
Heaven to ac hiev e immortality. Christian gnosticism developed as a seperate form of asceticism
providing forms of me ditati o n to the Middle East when Taoism was organi zing i nto a popular religion.

The popul ar term "Shaolin" can be tra ced to the Indian monk, Ta Mo (542 AD) in the Honan
province of Mainland China. Ho,,"'ever, Chi Kung and Kung Fu flourished tho usands of y ea rs prior to
this ti~e. Many branc hes of Chi Kung ha ve developed just as have many branches of Kung Pu.
Basically, there ar e two d i visions when one considers brea t hi ng systems; wang Ta o (the na tural way)
and Sa Tao (forced methods) . Both divi sions and all the branches may empl oy di ffer ent methods but
the r e sult is the same. An exam pl e of th e natural way is Tai Chi Chuan. Through consistent
practice of the 50]0 form over an extended period of time, one will naturally accumulate Chi energy
in the lower abdomen (resulting i n a warm to hot sensation) and promote general health. The f o rced
way seeks to shorten the length of time necessary to activate chi ener gy and is usually not held in
as high esteem . The result being the same, howeve r, esteem should not be considered.
Exe rci ses of natur al and forced me thods of Chi Kung when foll owed diligently will in crease
bodi ly strength, stabilize th e hea rt (mind), and still the sp iri t by refin ing the thr ee treasures
(ess ence , Chi energy , and spirit). whe n beginning to learn Chi Kung one must follow principl es of
Chin ese cosmology and medicine.

8 Chi Kung Cor respondence Program

 Conservation, Restoration, and Transmutation are the basic principles of storing and
circulating c hi energy . Conservation involves stopping the l oss o f sexua l e nerg y_ Restoration
entails correct die t, curbing every kind of desir€, calming the emotions, and keeping the body,
mind, and spirit in the middle way avo iding extremes. Transmutation occurs in this stillness of
mind and body by regulating the br e ath. One h un dred days is usually enough time required t o
transform the esse nce to subtl e form and awaken the heat current o f chi e ner9Y (dependi n g on age and
heal th) .

After the essence (sexual hormones and fluids) has been transformed to subt l e form by the
inne r h eat curren t derived from n utrition and regulated br e athing, one s hould hol d it (by f o rce of
th e will) in the ocean of chi un ti l the heat current ascends the from the Hui yin e nergy center
(b etwee n the genitals an d anus) through the spinal column (go ver nor cha nnell to Bai Hui energy
center (th e soft spot on top of the h ead) . With th e tongue as a connect.or the heat e nergy curre.nt
descends fr om the top of the head down the front and cente r ( f unctional c hannel) of th e body to the
point of origin , Hui yin energy center. This ci r cle of energy Cir c ulating around the torso is known
as "hsiao chou tien" or th e small heav enl y cycle an d is commonl y referred to in English as th e
Mi c r o - cosmic orbit.

The he at current h as been described as a feeling of warm or hot water circulating up the back
and down the fr o nt of the face and torso. After the first "tu rni ng of the wh e el of the law" or
comp lete ~ iruit, t h e ci rc u l ation will be automatic in ac c ord with respiration, the h e at a sc endin g
with inhala t ion and descendi ng with eXha l ation. This stage is the foundati on o f Int e rnal work and
Chi Kung , a nd represents the beginnings of the highAr lev e ls of Shen Kung (spir i tual work).

When b e ginning Chi Kung e xercises one must pay attention to the d e tails of pl a ce , clothing ,
time , pos tu r e , prohibitions, dj et , visual i zati o n, conc lu din9 the e xercises, etc. By close attenti o n
to these details the energy will ma n ifest a s a heat sensation in the l o wer abdomen usually within
th re e to four months of daily co ns ecut ive prac ti ce. Remember that effectiveness depe nds on the
deg re e of me ntal concentra tion. When beginning one may use the imagination to dir ect the Chi energy
unt i l th e genu i ne h ea t current manifests and subsequently ris e s and falls automatica ll y wi t h
respiration through the g overnor and f u nctional channels.

r--}Jf ""'."' (.:-."

J'" ", . ., .,,'

. . "'-II,' T "\~; J " .

~. ",!t.. ,J" ~
I,
L ._ _- , - ,; -'. " "

" , .
'

' 5 \",
..

'- "1;
. ...
,~,
c!;' . ,'\'
p
1: ~t

~~~~I!
tr~:ot,~~~lg~~g}~r~rr~'J
n;''\
111

THE GOVERNOR CHANNEL

Int r oduction to Chi Kung 9

 To accumulate the heat energy in the lower abdomen one should practice the methods of natural
breathing (with the abdomen), embryonic breathing, and silent sitting.
Choos e a place free from distraction whe r e the air is clean and well circulated, such as high
in the mountains or on the beach. Wearing loose clothing made of cotton preferably, correct the
posture so the spine is straight and the body 's weight is distributed over it ~s center of gravity.
To connect t he energy circulation of the go ve rnor and functinal channels, the tongue touches the
soft palate of the roo f of the mou th. The best time for exercising Chi Kung is llpm-lam and is
known as the time when heaven and e a r th are in accord.
Begin Natural breathing by relaxing your body, releasing all the tension you have, especially
in the abdomen, neck, and joints. Close your eyes and direct them on the tip of the nose. Stop all
thoughts in your mind, and concentrate with gentle conscious effort on the lower abdomen. Breathe
long, slow, and evenly. When inhaling the abdomen expands outward. When exhaling, relax, allowing
the abdomen to contract inward s l ig htly. Whe n the abdomen expands it should gently f o rm a "pot
belly". Respiration should be as a circle without interruption, inhalation and exhalation changing
unceasingly.
Inhale slowly and evenly for 6 seconds to complete a 100% inhalation directly into the lower
abdomen. The lungs and chest should show no expansion. Diagram 1. Relax the abdomen allowing
exhalation slowly and evenly to last 6 seconds. Repeat this continuously by inhaling 6 seconds;
exhaling 6 seconds.
Regulating the breath will be difficult at first, but with practice one should be able to
increase the time to 30 seconds inhalation and 3 0 seconds e xhalation. This is known as "kindling
the fire". Gradually increase the time to a 9:9, 15:15 inhalation and e xhalation. When thoroughly
familiar with these patterns one may begin to r egulate short breaths, a 2:2 or 4:4 pattern.
This exercise emphasizes slow, smooth, and even res piration with the abdomen. Don ~ t think to
guid e the breath, merely regulate it with slow expansion and contraction of the abdomen. Diagram
ItA) represent s the breathing of woman usually shallow and with the upper section of the lunqs. (B)
represents the ordinary breathing o f a man as he breathes more deeply but only with the lower
section of the lungs and not the abdomen. Both (A) and (B) are to be avoided. Only abdominal
breathing will nkindl e the fire n .

Embryonic breathing aims to restore th e brea thing patte rn of the embryo in the mother~s womb.
The breath of an embry o is taken from it~s mothe r through the umbilical cord. By contracting the
lower abdome n the embryo recieves nutrition and ex panding he expells the waste.

When beginning, this method of breathing is very simple, just breathe as an embryo. When
inhaling contract the abdomen and when exhaling expand the abdomen. The length of respiration is
the same as Natural breathing; 6:6, 9:9, 15:15, 30:30, although the abdominal pattern is exactly
opposite. Th e true emmryon ic breath c omes after the essence , chi energy, and spirit are united in
the brain. One no long e r breathes the postnatal breath as the prenatal energy circulates merely by
concentration.

Silent sitting is a most effic ient meditation and if practiced without supplement will awaken
the heat sensation of c hi energy.

Silent si tting(oiaqram ~) will increase the concentration on the l o wer abdomen area,
cultivating the positive fir e. It will be done in sev en steps and shou ld be preceded by Natural
breathing.

Qli§. Use na tural breathing with the mind concentrating on the lowe r abdomen. Focus th e eyes
(opened) on a point directly in front of you and even with them, not looking up nor down. Tbe
distance should be about 6 feet. Continue step one for three to five minutes.

~. Without interrupting your breathing or l osing your focus, shift and stop the eyes at a point
on a 45 degree angle down and in front of you at a distance of 3 feet. Continue only three to five
minutes.

THREE. Continue natural breathing while shifting and fixing the eyes to a point directly between
your feet. Concentrate here only three to five minutes.

FOUR. Continue natura l breathing while bringing the pupils of the eyes in unison by conce ntrating
them on the tip of the nose. Concentrate here for three to five minutes.

FIVE. Allow the eyes to close gently, main ta ining concentration on the tip of the nose. Continue
breathing na turally as you practice feeling th e air enter th e nose and descend to the lower abdomen.
The air should feel cool as you inhal e . Fee l th e air lea ve the lower abdomen as you exhale a warm
breath. Continue this for three to f ive minutes.

SIX. Continue natural breathing and listen t o the sound of the air as it flow s smoothly into and
OUt of the low e r abdomen. The breath should be subtle and not coarse . Continue this for three to
five minutes.
 Natural Breathing
With the Abdomen
I.R .... """ .......
1. Clote ,oe, e,.et ....direct Ibe. to tit.
dpottJ. .ON.
3. Stop .n dto ...." ,_ )'otIf raiDd.
... Coace.nlt you .. lad. oa tile 10'"
.........L
5. I.bale alowly (6 IeCODdl) .hU. ea:-
paadl•• the .bOOmeD.
6. Rclo. the abdomell em.llnlslowly (6
secoDdL)
7. Reptat this CurdM. minimum of 10
miauttt., if other method. win be ex.rel.d
.im.ultaDeousJy, 20 mlDute. if not.

I
I
I
\

Normal Breatbing In bale and Expand

DIagram I

SEVEN. Shift your concentration totally to the lower abdomen(3 in c h es be l o w t h e navel). The eyes
(stil l c l osed) should be cross e d to b rin g the pupils in union and Jaok ing d o wn (gently) into the
body to s ee (with the mind) the lower abdome n. The mind should be with o u t thought and concentrat ed
o n the a bdomen as it expands and contract s . NOW, change the breat h ing t o a three , three, six
ry thym. Inhal e for three counts (h eartbea ts) slo wly and evenly. Stop the breath f o r three counts,
and then gent l y e x hale for six counts . (The breath should be so ge n tle that i t doesn't cause the
nasal hair to move when inhaling and exhaling. Ancient Taoist recommended trimin g hair from th e
nose t o remove obs truction of the breath. However, with toda y's pollu t io n in the ci tie s , it serves
a mos t n ecessa ry function).

You s ho uld when sitting silent l y , be a bl e t o perciev e your heartbeat , but i f not, count thr ee
second s inhalation, three second s paus e, and s ix seconds exhalatio n. Co ntin ue th is three, three ,
si x rythym until all thought of self a nd o thers disappears. You wi ll find your breathing i s
regulat e d of itself and you no l o ng er ar e counting. This is eff i cien t meditation and cannot be
achieved i n a short time. You may feel your body has disappear ed and cannot be fe lt, or t h at you
a r e blissful ly floating. The breath will become so subtle that it wi l l be jmperceptible. This st ep
s hould be practiced as long as time allows .

Do not move abruptly in order t o avoid scattering the chi ene rgy and spirit. Fi rst exhale from
the mouth as you imagine impurities in th e b o dy are being expelled from th e ps ychi c channels. Next,
befo re opening your eyes rub your palms t oge th e r counter-clockwise and place them over your eyes.
Inahle naturally, absorbing the warmth int o th e e yes and bringing it down into th e lower abdomen.
Do this thr ee times then open your eyes slowly. Wait for your body to cool down b~fore moving.

Th e daily practice of these three exerc i ses will (depending o n age ~ h ea lth, and frequency of
sexua l re lations) awaken the heat sensatio n known as chi energy which can be used f o r health and
de f ense.

The purpose of these exercises is no t t o attai n a great muscu lar deve lopme nt, but t o have
perfect hea lth; and n o person can ha ve a strong , sound constitution who has weak interna l org ans. A
chai n is no s trong e r than it 's we akest l i nk, a nd the heart, li ve r, lungs, s t o mac h, and k i dney s are
the mos t v ital links. Breathing e xe rcises s timulate the flow of bl ood thro ugh the l u ng s , and thu s
faci litate the exc retion of waste p rodu c t s . In heart disease th ey increase the c irc ulation o f blood
and r e lie ve t h e heart of some work, conse rving i t's energy. Th e ne r vous systems are be nefited by
accelerated flow of oxygen enriched bl ood to the brain and promoted withd rawal of waste products.
When faithfully followed several inches of in creased chest capacity will also be the result .
 By reg ulating the br e ath, p os tnatal n u trition and essen c e (sexual e ne rgy) are transf o rmed to
po s tna t a l " c hi e nerg y " f e lt a s a h e at se n sa tion in the l owe r abdo men. The h e at current cir c ulating
in t h e micr o -cosmic o rbit (aro und th e tor so ) stirs th e pr enatal chi e nerg y s tored in the brain and
bo ne ma r r ow. By r ef i n ing and circu l a ti ng the prenata l e nerg y , one becomes aware of higher
c o nsci ous ness.

Chi Kung and Kung Fu are ins e p e r able just as ar e body, mind, and s p ir it. The practicing of
chu a n- f a (boxing) with o ut studying a br e athing syste m will c e rtainly e nd in failure whe n o ne comes
t o a n o ld age.

SileDI Sihiog ! . U'; g. . . n,.1 .,udllq

r...... l .. -r.....p D I~IIoI.
rocl 10 yo., fro ...
!. Sloifllh•• yo . 10 , polat
0 •• ~ III.,...
1011e da.a
Ind ill fro,n of you.
3. Sbinl,", t)'u 10 I polnl
"
00lf'"' """.. a tIN r.. L
~. Sblfttbec)'etlJld_et,,·
In" o. Ute lip of 110. II"".
3. FMI ~. ;aul.do. "r
000<>1 ';r lad • .o.Ii.IaEI", 01
. . nil ....

6. lhM. 10 w. ........... AI "'

ne..... _ b ly.
7. Coeft....u lOuoO~ ...
11K '--r~ .. R.....
lilt IU J . J, • ~-u.l nJ
_Ibod. ~ 2, 2, ~ "' ......,.
(lallill. 1 ." ~al" Ioo>ld 2
""•• u.. oz.... ~ ......... ) i.
lui"... u • beall •• b~lh
.ethlHl

The Macro-Cosm.ic Orbh

n .. Go... . . - .... F............._ ,........... 1IM:
fOli adMIoa IOrCb, - r v ... c;~It ......... eM 0II0u
IDorv ...Wln •. C-a1nlia,""_o 1M .n.l ....
!lit ._11 (liN plio.. co"rtl oriIl aU.w doo 'HII)' II>
tl .. ulalt!IN ...11 dI..Hl_nll ....... .., .....ti ...
~ .....'I or ",llIdl. d'lI"nd, nil ,"'" yl.'_"Iy ...II)'I'I
""1'11)' tIlllIlDII, of tile ..... .,,11 I....

Thc Micro-Cosmic Orbit

Til. -..jut Iho .... or ... OUtl" .h·..w ....
kao .... II 1110 (io,o~r""" ."" f ..... uG a.~
,~ _.n
~ .111
."'ou _"lfen ..
.... ~1IMd _bin ,- ;' .m._. ". .
I .... urn .. 'naoln-d II,
Go................ td
llo....h Ibt j,fIi ........... ",Ioooliol and """.... 110 •
... .. 1;0,,1.1 . uftntl .h .. . u.llft J.

12 Chi Kung Corresponde n ce Program

 UNION OF THE THRE E TREASURES

1\
------------- ~----......----------!.
Union of sexual energy , b r ea th (chi), and sp irit is the underl yin g pri
nit ed t he n body, mind , a nd spiri
n cip l e o f inter na l
t are united , a nd the
martia l arts. When the th r ee treasu re s are u
wood) a r e i n ha rmo ny.
fi ve e l ements (metal , earth, wat e r, fi r e , an d
 COSMOLOGICAL PRINCIPLES OF CHI KUNG INTERNAL WORK

Th e notion of "Tao", the concept of Yin and Yang, th e theory of the Fi ve e lement s, the t rigrams
o f the c l as sic "Book of Changes" (I Ching l, and daily astronomical calculations for m th e fou ndationSl
of Chinese br eathing exer c ises, meditati o n, and Internal work whi ch are used for health and s elf-
de fens e .

Th e n o tion of "Tao" is a concept that r e tain s it ~s v alidity in all of China's philosophies and
Re ligion s . Tao i s the key to the intermingling of Heaven and Eart h . Ta o is the mea ns and way of
ma intaining harmo ny in the realms of Heave n, Earth, and Ma n. Rea l iz ing th e realms of Heaven and
Ea rth a re beyon d his contro l, Man can attain the right way , th e "Tao", by foll o wing a co urse
co nc i eved aft er the 1a\\,' 5 of natur e and l i vi ng in c omplete adj ustme nt to it. Perf ec t health and
longev ity depend s larg e l y on ma n 's behavio r toward the wa y or Ta o of Hca v en a nd Earth . Human
conduct must vary according to t he seasonal chang e s.

"Tao" is r epre sente d by an emp ty circ le. It has no pole, yet it is the supreme pole (T a i Chi ).
By the f orce o f " c hi energy" (breaths) t he s upreme pole moves and p rod uces ya ng energy . When Yang
r eac h es i t ' s l i mits it rests and Yin energy i s produced an d when rest has reac hed i t 's limi t mo ti o n
e nsues aga in. Th us from emptines s issue s t wo opposing for ces . Yang e .lergy r eacting with Yin ener gy
produc es water, f ire, wood, me tal , and e arth. ThUS, the IIchi u of the five elements di ffuse
harmonio us ly and the f o u r seasons pro cede . The five elements i f combined , wo uld form yin and Yang
a nd yin and Yang if c ombi ned wou l d fo rm the supreme po le. The s upreme pole, the two fo rces, and the
five el eme nts uni te with one another and consolidate . The two " chi" of Hea ve n 's Tao (maleness ) and
Ea rth's Tao (femaleness) influen ce and unite and br i ng the ten th ousand thi ngs i nt o being .

Th e t rigram s a nd h exag rams commo nly referred t u as "Ba Kua" (b a means e ight_, k ua means dia gram)
a r e di v i ded i nto the d iv i sions of Be for e He aven and Lrlte r Heaven sequences . The brok en and so ljd
li ne s of the pri o r t o heave n seque n ce de tec t the har mo n y o r c l ash of Yin and Yang en e rgy. Th e after
hea ven s equence at the most general level i.nd icates the waxing or waning o f Yin a nd Yang energies on
the cosmic level. The trigr ams were tr a nsmitted in a ma g ic squa re known as the "Ho Tu" (chart of
the Yellow Riv er ) to th e leg endary King Yu by a dra g on whi c h came from th e Ye llow River. With the
c hart King Yu wa s given t he secret to contr o l th e flow of the river, the stars, and th e elements.
Wh e n th e chart was r evea led it was always brought o ut of t he Yellow Ri ve r by a spirit_ horse or
dra gon. The legendary Ki ngs Yao, Shun , and Yu each used the chart to estab li s h a successful ru l e
an d when f inished w'ith th e powe rf ul tali s mans th ey were told to bury them atop Mao San Mount a in in
I<ian gsu p rovinc e. It. was upon Mao San that th e highe st levels of Chinese Inter na l wo rk were
rec ord ed by the Shang Ching (highest p ure) sect i n the sa cred book of "Hua ng Ting Ching " (Ye llow
Court Canon) , and the Internal martial arts of Tai Ch i Chu a n, Hsing I Chuan, and Da Kua Chuan were
co ncei ved and d eve loped by the Po l e Star (bi g dipper) sect of Taoi sm .

Da il y fluctuations in the II c hi" of Yin and Ya n g energy and th e "chi" of the fi ve e lements can
be determined b y the t ri g rams whic h r e flect t he twelve hours of the Chinese day. Processes of
hunge r, exc retion, and body temperature are r eg ulated by the bod y' s ability to r es pond t o the
mi c ropul sat ions of th ese su bt le energy fi e lds . Fr om 3 -5 am bod y t e mperatur e fal I s to it 's lowes t,
the he art rate i s down , an d hormone level s ar e d epr e ssed. 5-8 pm, the body usu a ll y reac hes it's
dail y peak. Th e natural c lockwork of the bod y can be alt e red by food , dr ink , drug s , and abnormal
sl ee p patterns.

For the body to b e in harmo n y , t he energ ies o f yin an d Ya ng and the five e leme n ts must be in
equ ilibrium. The processes to obtai n thi s harmony have been recor ded in Tao i st books writt en with
metaphoric al c os mo logic al prin c iples. U!o.::ing the trigram s of III Ching" and the j argon of Taoist
technical terms , the processe s of dev elopi ng inter nal work were hidden from the "uninitia ted".

Th~ following t hree exercises explain t he methods o f uni ting the el e me nts wood and me ta l ,
uniting t he tri grams Kan and Li, and cir culati ng t h e yin a nd Ya ng energ ies with the 9- 6 met hod .

Th e union of the eleme nts wood and meta l is the union of the h e art's passion (consciollsness)
a nd on e ' s o rigin a l natur e . If o ne 's spirit {nature) and c hi un ite in stillness, then t he c l ement
of wood will re tu rn t o it "'s s ou r ce in t.he li v er. If one's emotion and pa ssi o n ar e c o ntrol led t.he n
the el ement of meta l ret urns to it's source in th e lun gs.

Nat ure is spiri tual e ne rgy and awaren ess tran sfo rmed of a nd united with chi energy in th e house
of fir e or the h ea rt. When th e hea rts pa ss ion unites with nat.ure, this i s t he u ni on o f metal and
wood . Diag ram 1 e xpl ains the uni o n o f th ese e lements that will r esult in perf ec t s ti llnes s.

Th e second meaning of the union of wood and me tal is th at the l ef t eye (wo od) and the right eye
(m e tal) a re dir ec t e d in un is on t owar d th e tip of th e nose. When the left eye looks to the right and
the ri g ht eye look s to the l eft this i s the uni o n which links the heart and lower abd omen for
transmuting th e prenata l chi energ y . In Dia gram 2 the trigra ms illu s trate h ow the t rans formati o n of
woo d and metal c ha nge post natal and prenatal energy_
 Ran and Li ar e two o f the ei ght tr igrams kn own a s "Sa Kua". Accord ing to l ege nd the Emperdr
Yu (2852 B.C.) arranged the sol i d and broken lines repres enti ng t he po l ari ti es of Yin and Yang
ene rgy , from the marki ngs on the back of a sacred turtle which appeared in the yellow river. Fr om
Yin and Yang lines proceed the four symbols of greater and lesser Yin and Yang. The four symbol s
pr ece de the eig h t tri grarns and from the eight trig rams the sixty four hexagrams ar e f ormed. This
conceptual system forms the ba sis of the classi c Book of Changes (I-Ching). Gene rally , refered to
as a book of divination, it is said to cover a ll univers al phenomena a nd diversit ies o f the past,
prese nt, an d future.
The symbols (trigrams and hexagrams) are used t o illustrate t he movement of th e c hi ene rg y in
th e human body and in th e he a ven l y bodies. In man , t he fu ndamental breathing current i s symboli zed
by the uni on of the t r igrams , Kan and Li. When u nit ed in stable e quilibrium the brea th in g c urrent
then causes a reversa l of yin a nd Ya n g known as Ch ien(Hcaven) and Kun{Earth) . Pr e nata l He aven anti
Earth (Chien-Kun ) become postnata l (Ran -Li) at birth . By immersing Fire (Li) (h ear t ) under Wat er
(Ran) (Kidney s) one may again retur n to the prenat('ll co ndition. The postnatal br eath carr ies one's
orig inal natur e(Ch i en ) to the heart a nd one's li fe (Run) to the abdomen. Diagram 3 represents th e
prenatal sequence and Diagram 4 the p os tnatal sequ e nce .

Da..,ram J
Olqram 2 THE UNION OF WOOD AND METAL
WOOD AND METAL WATER WOOD
TRtGRAM "'UN
AND THE REVERSAL OF TRIGRAM KAN
MOTION I..ESS BODY STILLED NATURe
IMMATERIAl.. SOUl..
YIN AND YANG NO DESIRE
NOWINE KIl..l.. NO LIVING THING
TENDERNESS KINDNESS
PRENIt.T.. l MEOITATION
WISOOM
PCS'''''"ATALCHI

!
KIDNEYS
EAhTH

IIECOMES .. NOlllfT.. l
"T IIAT"

t
POSTN ... T ... L

8llolEDIT"TION

METAL FIRE
POSTN"' ... L II ( F "~I o;" "' IW.I"1 TRIGRAM CHIEN TR IG ....M LI
UNSTIRRED HEART CAl.M EMOTION

! MA TERlAl.. SOUL REOULltTED 8AEAlM

DO NOT STEAl.. SEXUAL MOR/t.UTY
UNSELFISH POLITENESS
RESPONSIBII.JTY RIGHT RELATIONS
PRENATAl.. CHI HEART
5I£Y£RSf;STO
IIECQIIIE ". ... NO ...... HG
HEAVEN EARTH EI..EMENT
CONCENTRATION
t
PflE ..... T.. l C HIE'" (1••••• "1 KUN (E .. o1hl
HARMONY OF THE EI..EMENTS
RIGHT SPIHCH
SINCERE
TRUSTING

Fullness of the five elements is obtained when one follows the above outline.

DiqnmJ Diap'am ..
Diagrams 3-
prenatal pc EMPEROR YU'S EMPEROR YU'S
PRENATAL (HSIEN-TIEN) POSTNATAL (HOU-TIEN)
SEQUENCE SEQUENCE

Introduction to Chi Kung 15

 Remembe r the he art a nd mind are sy nonymous in Chinese thought. The heart(Li) is the house of
fire and p ass i o n and the kidneys(Kan) or lower abdomen ar e the house of water and sexual essen ce and
pleas ure. By concentr ating the mind (f ire ) i n the lower dan t ien (water ) the water (essence) will be
scorc hed by fire to become stea m (chi energy) t hat will c irculate in the micro-cosmi c orbit
reversi ng t he positions o f Heaven and Earth(Chien-Kun) t o the prenatal condition. One has a c hi eved
t.he union of 'fin and Yang , fire and water . Equilibrium is the result of fire in the water no
~ o nger ri sing up t. o rouse the passio ns and wa t er {essence} no longer fl owing downward as it is
steamed by th e fire and rises.
This is the f undamen tal breathi ng curre nt known as the micro-cosmic orbit, which the above
exercises will lay t.h e f ou ndat ion f o r in abou t one hundr e d days. When the sperm or essence(ching)
is r et ained and t he mind co ncentrated o n the lowe r abd omen area . the ene rQY will manifest a s heat .
Below are listed the correspondences of Kan and Li.

LI KAN

Earth H •• ven
Water F, ..
KldnaY' t.5S~nc.1 He." (mind)
Ha'u'e (Chienl Lita 'Kun)
W~i1e TIger Green Dragon
L.. . d Mercury
Moon Sun
Right .ye lett eye
....g.t ..... Vin Po.iti .... Vang
MeUlI Wood
Right Iction Meditation
Mile Femate
Chi energy Spirit

I n summary, th e unio~ of Ra n and Li represents the chi energy circulating in the small heavenly
cycle (micro-c osmic orbit ) . One~ s prenatal co ndition s of natur e and life are returned to by
concen trati ng t he mind on the lower abd omen until the chi energy manifests. Th e postna tal chi
ene r gy circu lating thro ug h the micr o-cosmic orbit stirs the prenatal chi stored in the brain,
kidneys , and bone mar row which r etur ns natur e and life to th ei r prenatal conditi o n.

Regulate the breath by abdoroinal breathing whil e uniting th e heart and lower abdomen or
co nsc iousn ess and pas sion , to concent rate the es sence. When the heat manifest use the mind and
willpower to direct it through th e mic ro-co smic o rbit. Circle the eye s from bottom to top as the
chi asc end s up th e spine to th e top o[ the h ead , and top to bottom as it desc ends from the top of
the hea d to the l ower abdomen .

The uni on of the e l emen ts wood and metal are s a i d to be p rer eq ui s ites f or the union of the
t ri g rams Kan and Li which repre sents e ffect ive meditat ion that has st abilized the heart's passion
and balan ced t he yin and yang energies and the e lement s f ire (trigram Li) and wate r (trigram Kan)
caus ing th e hea t curr ent of chi energy to cir cu l ate through the micr o -cos mic orbit.
To c l e a ns e and p u rify the postn ata l heat c urr e nt, whi ch when refined t o s ub t l e form will stir
the pre natal ch i energy stored in th e brain a nd marrow, o ne s hould e xe rcise the .9 -6 method. The
me t hod is q uite s im ple bF!ca use of the automatic ri si ng and falling of the chi ene rg y (heat c urrent)
with respiration. Wh e n inhaling, the breath press ure s the lower abdomen causing the chi energy to
rise up th e spi ne; thi s is known as the closing mechani sm of respiration. When exhaling the breath
rele ases the pressu re a nd th e chi e nergy d esce nds to th e lower abdome n; this is the opening
mechan is m. I nte rnal Kung Fu depends o n one's unde rstan ding of th e opening and c losing mechanisms.

Diagram 5 il lustrates the 9-6 method. Nin e is a Ya ng number representing Heaven and s i x i s a
yjn number represen t i ng Earth. Dur ing t he Chinese hou r . '~tzu" one should concentrate body , mind, and
spi r i t on the lower abdome n whil e r e gulat ing th e bre ath . During the "WU" hour, one should
conce ntrate on t he energy ce nter located in the b rain (th e pi neal gland). During the "Mao" hour one
shoul d con centrate on the ch i-chun g e ne rgy center i n th e middle of the b ac k. During the "Yu " hour,
one shou l d concentrate on the energy ce nter located at the so lar plexus . Abs orb the Yan g e ne rgy
during t he ho ur s "tzu an d wu ". Expe ll the vin e ne rgy during the hours "mao and yu 'l •

During the twelve Ch i nese hours one shou l d meditate on absorbing the Yang breath or expe lling
th e yin br eath . in a ccorda nce with th e tradi t i o na l number of respirat io ns. Duri ng the hour "tzu",
one should abs orb th e 'fang brea t h in eighty o ne respirations, during the hour "chou" one should
expel ] th e Yin breath in six ty fo ur res pirat ions , etc. Diagram 6.

16 Chi Kung Correspondence Program

 Oiagna ;;

THE 9-6 METHOD

YANG ENERGY 81 RESPIRATIONS

"wo"
11A.M.-1P.M •

"YU· "MAO"
5P. M.-7P.M. SA.M. - 7A .M.
YIN ENERGY YIN ENERGY
36 RESPIRATIONS 36 RESPIRATIONS

• •
YANG ENERGY 81 RESPIRATIONS

"TZU"
llP. M.-l A.M.

DiaqraJD 6

R£SPIRAT IONS DURING TMB TWELVE DOUBLE HOURS

YANG "WU" 81
lla m-lp m

¥IN "WEI " 64 YI N " 55U" 16

Ipm- 3pm 9am -l1am

YA NG "SHEN"
3pm- Spm
•• YANG "CHEN"
7am-9a m
2.

YIN "YU" J6 YIN " MAO" 36

Spm- 7pm Sa m- 7am

• •
YANG -HSU " 24 YANG " YIN"
••
YIN
7pm- 9pm

"HAl" 16
• • YIN
3am-5am

"CHOU " 6.
9p m- l1pm
• • lam-3am

YANG "TZU" 81
llpm-lam

Intr oduc tion t o Chi Kung 17

 The Union of Kan and Li
Concentrating with the mind on the lower abdomen while regulating the
bre ath will establish the union of Kan and Li. It represents the effective
meditation that has strengthe ned the body, calmed the mind, and stilled the
splfil. In the jllu~tration Lhe adept holds the lrigrams in the balance
rcprcscmative of the successful equilibrium of yin and yang.

Th e core of th c' 111 : -; t it"lih" 's program is breat h co n trol , a nd

it. 's emp h asis must". 0 0. st ressed. Progr e ss in br eath con t .rol
l eads to h i gher menLa) .loll p hys ical processes .
B,-~c~u~C' o f t h e natl l )" C' o f Chi energy. it is o f must importance
t ha t t h e p ractit j OOf:' I" mu s t: have first. d eve l oped hi g h me ntal..
and mo ra l qualiti e s .

Wh at th e manifest ed Chi ene rgy does js this : it e nh ances the

mf:' nt. a l a nd moral '1ualitjps of th e self o perator as they ex ist.
at th e time of i l s di E".co\l('r y. I n other words, good become s
b ette r and bad becoInf! s worse .

What ever q u a l ities t'xist in g i n th e b ody , mind , and spirit o f

the cu l tiv a to r wi ll be subjec te d to t.h e influencing power of
Chi wh~n j t is ar m.:.sc-d .

H~ n Cf~ , UH'! m-:ce$~ity of p u rify ing and strengthening the

h ea lth, thoug h~ , will , ilnd morality
befo re t h ey a re
i !l tensif ied by th e vivi f y ing influ ence of t he aro used force .

18 Chi Kung Corresponden ce Program

 CHINESE NATIONAL CHI KUNG INSTITUTE

OUTLINE OF THE CORRESPONDENCE PROGRAM

Three Introductory Documents: $12.00

"Origins of Chi Kung"
"Chi Kung Internal Work"
"Cosmological Principles of Chi Kung"

Preliminary Documents: $30.00

About Chinese pronunciation
Introductio n to the philosophy of chi kung
Prepara tions of the exercises
Details of the techniques
Diet
The six healing breaths
Chi energy and wome n's practice

Schedule of the Methods $30.00 monthly

month exercises The methods are clearl y
detailed in ill ustratio n
1 1,2,3,4 and explanation.
2 5,6,7,8
3 9,10,11,12
4 13,14,15,16 Supporting documents such
5 17,18,19,20 as Mantras and Mudras,
6 21,22,23,24 Visualizations, etc. are
7 25,26,27,28 included each leve l
8 29,30,31,32
9 33,34,35,36

Certificate of Completion

Additional therapi es such as: Muscle Tendon Change, Blood

Washing exercises, Five l<nimal Frolics, Re e ling Silk,
Refining the 3 treasur e s, Gymnastic practices, and Sexual
Chi Kung, will become available during the pr og ram.

Introduction to chiKung-- 19
 CHINESE NATIONAL CHI KUNG INSTITUTE

PO BOX 105

MOULTON, AL 35650

After reading th e en cl osed in fo rm a tion, you may

continue our program by sending your:

Completed applicat ion form and photo with $4.00

Completed "Request to Begin" form with $30.00

You will recieve:

Certificate of Membership

The Prelimina ry documents in booklet fo rm clea rly

illustrated and documented.

A Requ es t form for the Le vel One (first mo nth) methods:

Natural breathing, Controlled breathing, Anus control and
breathing, and Dan Tien center breathing.

We know that you will be satisfied with the knowledge

bought. We hope that you will put it into action so that it
will become wisdom ear ned.

II ~ E.ha~ce Y2~ ~l e £!. !!2! !2 ~~.9.in the ~2.9.E~!!!L ~~

hope you will inform u s . Likewise, we hope you will contact
us if you have qu e stions concerning Chinese Martial arts.
We can supply you with an answer.

To enter the door and be shown the way,

you must be taught by the word.
The practice is uninterrupted, .
and the technique achieved by self study.

FOREIGN COUNTRIES ADD $4.00 OVERSEAS FIRST CLASS POSTAGE

20 Chi Kung Correspondence Program

CHINESE NATIONAL CHI KUNG INSTITUTE

jiCHI KUNG):
CORRESPONDENCE PROGRAM

PRELIMINARY DOCUMENTS
 TIEN TAO CHI KUNG THE COST OF OUR PROGRAM

Tien Tao Chi Kun g or iginated on the Chinese We at the Institute regret that we cannot offer
mainland. It wa s transplanted to the Republic the program to you without cha rge. The fact is,
of China at the turn of the century, where it making the program available to Ame rica has been
was kept an esoteric tradition. It was not costly. Our futur e inten ti on is t o make
until the l as t decade that these e soteri c translations of the large volume of Chinese
practices were opened t o those of non-Chine se documents on Internal work available to our
race. The therapies ar e an assimilation of members, and we will need support.
ancient Chinese, East Indian, and Tibetan
traditions. The systematic program has not We have designed th e program f in ancial l y so it
changed. The CNCKI wa s conceived to bring will not be a burden to you. Thi s art in th e
these practices of longevity to America. Republic of China is somewhat expensive. A 3
Current ly the I nstitute is admin i strated by: month program will cost U.S. $400 because of the
Professor Chi Kuan We n, Chief Advisor, natu re and secrecy of it. Martial arts s chools
Huntsville, AL in America tod ay rang e from $25-$100 per month.
Mr. James Lee, Advisor, Huntsville, AL
Profes s o r Lee De Lun, Taipei , ROC The information and methods of Ti en Tao Chi Kung
Professor Cheng Yi Han, Taipei, ROC are not available anywhere else in the United
Mr. Jah D. Lo , Di rector, Moulton, AL States. We f eel that the unavailability of the
methods makes our offer very fair. In l ess than
one year you may complete the e ntire
co r r espondence program (36 methods) (with
WHAT OUR MEMBERS SAY pers onal counselling in your home) for only
$30.00 each month . The price is much l ess than
most martial art s schools, and the total pr i ce
"1 have just rec e ntly began to manifest is less than a three month program in the
physically the sensation of the heat cu rr ent Republic o f China (and you save ai r - fa re to get
moving through the micro-cosmi c orbit ." there because we bring th e Chi Kun g program to
Mooresville , NC you! )

TO OUR MEMBERS
"Since your first correspondence with me I have
gj ven up caffei ne and s ug ar. ~!any times during We at the Institute are glad that you have
training, I can feel heat (simi lar to water chosen to become a me mber. You will be rewarded
flowing) to my hand s and fee t" with th e knowledge of "glowing health". Feel
Richmond, Ky f ree to corre spond with us about anything, not
only Chi Kung . You wi ll be s atisfied with the
en c los ed information. When you ha v e r e ad and
"Per iod ical ly I feel a sli ght warmth in my unde rst ood this bo oklet you may request Level
lower abdomen, but my hand s tingl e v ery One (natural brea thing, controlled breathi ng,
definitely and every time I practice . I have anus control and br e ath ing, dan tien ce nter
also felt as if an e lectr i c al charge moved down br e athing and visua li za ti on techniques). The
my arms onc e o r tw ice lately" Level one me thods are simpl e to understand but
Ontario, Ca nad a r e quire practice to bui ld the fo unda tion. If
you ar e practicing the methods of natural
breat hing and si l e nt sitt i ng as explained in the
"I have el ectric like vi brations on my fingers, In tr od uc tory booklet, it is a step in the right
but my mind t ends to wander" direction. We ca n supply you with the knowledg e
Hunt. Sta., NY but you must put forth the ef f ort.

Please supp ly us with some detail , a description

of your previous Chi Kung (br eat h control)
ABOUT THE COVER learning. What physical sensations of Chi
e n e rgy do you have, and what methods are you
learning presently? Any other information that
The dr aw ings shown on the fr ont are will give us an idea of your Chi Kung background
reproductions fr om "Rsing Ming Chr Kwei " or will also be useful.
"Meaning of Nature a nd Destiny". written in
the six te enth century, the book is used t o Taken from translated documents , our program is
explain meditativ e breathing technique s and chi the re s ult of practical experience with the
energy circula ti on. The drawing on th e left methods. We welcome any questions concerning
shows the ear l y conception of the internal your training . We offer personal guidance.
organs and receptacle s and their relations to
the ener gy meridians. Th e drawing on. the right
explains the 24 hour cycle of chi energy as it CONTINUE OUR PROGRAM
fluctuates from yin to yang centers along the
micro-cosmic path. (For these times refer to Continue by sending your request for Level one
diagram 6 page 17 of the "Introduc tion to Chi form. The l e vel o ne methods are clea rly
Kung" booklet. deta il ed and illust rated and easy to follow.
Level o ne builds the foundation for Level two .

Copyr i ght © 19 8 5 Chinese Na tio nal Chi Kung Institute

All rights reserved worldwide: May not be reproduced in part or whole without expre ss permission

2 Chi Kung correspondence Program

 THE PHILOSOPHY OF CHI KUNG

Chi Kung as an ancient prac tice was large l y infl uen ced by the religi o us practices o f Ta o i s m.
Tao ism as a Reli gion has alway s been associate d with mystjcal, magical practices. It is a Salvation
r eligton in which the ad ept thoug ht to e scape dea th by tra nsf ormat ion of t he physical mortal body
i nto an i mmorta l body b y refining the lif e fo rce, " The Gr eat chi". Respirato ry, gym nasti cs ,
heliotherapy, dietic. alc hemica l, and sexual therapi es wer e prac tice d together and spera tely to
achi eve this goa l. Some were said to become Immortals and ascended t o Heave n in broa d daylight,
others , so a ~ not to t roubl e soc iet y, made a sembl ance o f dying , but buried an o bjecl(a sword or
can e ) th at took their s hape, a s t hey asce nded to i rrmor tal paradi se .

The t e rm Hsin g - JI.1ing(Nature and [,if e) wa s ofte n used to explain spiritual at tainme nt .
Hsing(N ature) is th e inbor.n q ua li ty of a per son ""her e sp iritual co nsciousnes s begins. Ming( Lif e ) is
de stiny as d ec reed by Heaven. 'I'ogether t he t e r m, Hsin g -M i ng , is use d to exp lain the spi r it ua l state
as it e xis ts bef ore it is co rrupte d by the c ontacts of lif e .

At. b i rth jt(Hs i ng t4 i n g) Sp.pf! r- a t es int o two ; Min g being th e beginnin9 of brea th and chi, and
JJ~i n ghe in g t he beg inning o f cons ciousness . It is said that by meditat.ive pra ct ices , on e i s abl e to
un ite t hes e two into One agai n . By breat h contro l one invigorates health and lengthens Lif e( .tJIing) .
Thr oug h con ce n t rati on a nd rcsur ect ion o f t he Immo rt al h e art( e mpt y of exte rnals) on e rE:!ve als the
or i ginal nat llre (Hsing). Hence , th e two unj t e d, One dissol ve s himse l f into th e Hsin g Mi ng (Or ig ina l
Nature) of th e Un iversp.

It is said that whe n f i rst bo r n , ma n shone wit h a Holy Ra d i('lnce and his step was lig ht , as is
if He f lew. Then, He begin t o f ulf ill hjs de~ir es and hi s b ody gr ew h eav y and h is Hol y Li ght grew
d:i m. Thus, me n who see k th e '1'ao mus t not de sire what oth e rs ha ve . mu st not li v e where ot h e rs liv e,
and must derive t hei r p l eas u re> from purity an d qu i et , fre e fr om al l attachment. By nurt u ring the
elem en t :in hi mse 1[ tha t i s a kin t o Heave n, and checking the eleme nt a kin to Earth, man rises to
Heaven <'IS a n J mlllort a l j us t_ <'IS c. f l am<.' yoes upwaId.

Re ad a l l o f t, hE'sc docum ent.s car eful J y be fore beginn in g th e exe rcis es . Co rr e ct preparati on and
dct.a j 1 will ins u re effp ctiv C' res'll] t s. One shou ld conser:ve and tr ansform coar se Essence t o s ubtle
f orm to awa k e n the post - nata 1 chi enpr gy fel t as i nner h e at. This ma y b e d one by di lig en t practi ce
of the meth ods ana e xerci se s of the progr.am . Gene rall y , a young a nd middle aged man can accompli s h
th is in one-hundred days . An ol der man may t ake th re e -hundred. However. the exercises shou ld n ever
b e done wit h t h e de sire of r esu lt or while c ounting t he number of days of s ucce ss iv e dai ly exerci se.

When the post - nC\ta l ir;ner he a t of.'velops o n e shou 1d circu l a t e it in the Mi c r o -Cosmic orbit,
followed by t h e moti o n oC t_ h e eye s . Afte r it is cleansed and pu ri f ied it shou l d be us ed t o stir the
p rE~ - natal chi energy stor ed ill t he brtdn, bon e - ma rrow, and Ki dney s, whi ch will in time nourish the
sp irit until o ne s ees his o rigi nal fac e as the Ho ly circ l e of lig ht that s hine s when h is e yes are
opened or c l osed .

The pr ac tice of dietics , mant ras ~n d mudras , visual i zat i o n, and the h ea ling breaths ma y be
em ploye d s cpe rately or simu lta neo usly , dependi ng on the amount of t ime the practitione r has
a vai l able d aily _

SCOPE OF THE PROGRAM

If fo l lowed dil igen tly , th e e xer cises of the program

wi 11 inc r e ase bodi l y s trFngth , sta b ili ze the heart , circu l ate
e n ergy , il nd sti ll t t. e mind .

The e xer ci ses of th e pr ogr am hu ve a three fo ld pu rpos e :

1. Activa t.e Chi e ne rgy in t he Dan Tien (fie l d of t he el ixi r

l ocated j n the l ower abdomen) an c accumu late Ch i by me thod s
of cu ltiva t.jo n.

2. Circulate Chi ene rgy t hrough the e nergy c hannel s of th e.

bodi·
3. How to USe Chi enC l:gy for heal:ing and f or sel f- defens e.

Pr e liminary Doc umen ts 3

 PREPARATIONS FOR THE EXERCISES
SUMMARY
Pay attention to the last page of this section. It
will give you a guideline for what times to exercise the
breath.

The Chinese calendar is explained in detail, however i t

is very complex and a knowledge of it~s workings is not
necessary to achieve results. Simply follow the rules as
explained.

Remember effective concentration is the key and

relaxation the door to activating the chi energy.

Put to memory the following preparations and then carefully check them in your training
sessions until they become instinctive.

1. Relax. Relaxation and concentration must be your primary concern when choosing a place to do
the exercises. preferably, the room is away from noise, distractions, and those who would interrupt
you. Avoid sitting in a draft but keep the room ventilated with fresh air. Do not use the air-
conditioner, and avoid sitting on plastics of any kind.

2. The geographical location most desired is near the ocean shores or high in the mountains.
However, for most these conditions are not possible. If convenient do the exercises outside with
the souls of the feet in contact with t.he ground. This will allow the body to discharge negative
energy into the negatively charged Earth. Remember that relaxation and concentrration along with
fresh air is of primary concern.

3. Exercising in the nude is the most desired way. In men the testicles must hang freely in order
to draw the energy. If clothing is worn it must be loosened, so that it doesn~t interfere with
circulation. Cotton is the best material for clothing while exercising.

4. Do not wear jewelry or glasses. The shoulders and knees are the most succeptible to cold, so
they may be covered with a towel if necessary.

5. The time for performing the exercises is seperated into two divisions. Heaven and Earth
circulates it's breath just as man does by inhalation and exhalation. The Universal breath is
divided into the "Living Breath" and the "Dead Breath".

Some people agree that the day represents the Yang living breath and night the Yin dead breath.
The living breath has two important times; just before sunrise when the air warms up and before
sunset when it cools down. These two important times are recommended but the following hours of the
Yang living breath are more commonly followed.

The chinese clock is divided into twelve double hours totaling the twenty four hour day. The
division most commonly followed believes the six double hours from midnight to noon correspond to
the Yang living breath and the six double hours from noon to midnight are the Yin dead breath.
Exercises performed during the hours of the dead breath of Heaven and Earth are worth nothing.
Hence, you will notice the restriction of exercising between 1-3 p.m.

The rules governing the times for recieving the living breath have been extremely varied. The
breath has to match the yin and Yang according to the hour, but the actual numbers of respiration
are not easily discerned. There are rules for the six Yang hours, the twelve hours of the day, the
twelve months, and the cycles of the years. Even the methods of respiration are varied, some having
inhalation and exhalation alternately from the nose and mouth.

The six Yang hours are as follows:

Midnight: IIp.m.-la.m. (Tzu)

Sunrise: 3a.m.-5a.m. (Yin)

Breakfast: 7a.m.-9a.m. (Chen)

Noon: lla.m.-lp.m. (Wu)

Sunset: 3p.ro.-Sp.rn. {Shen}

Dusk: 7p.m.-9p.m. (Hsu)

The twelve double hours begin with the living breath at IIp.m.. Figure 1.

4 Chi Kung Correspondence program

 Figure 1
THE TWELVE DOUBLE HOURS

The Living Breath

Tzu IIp.ro.-la.m. North

Chou la.m.-3a.m. North-Northeast

Yin 3a .m.-5a.m. East-No rthe ast

Mao 5a.ro.-7a.m. East

Chen 7a.m.-9a..rn. East-Southeast

Ssu 9a.m.-lla.m. Sout h-Southe ast

The Deaq Breath

Wu lla.m.-lp.m. South

Wei lp.m.-3p.m. South -Southwest

Shen 3p.m.-Sp.m. We st-Southwest

Yu 5p.m.-7p.m. We st

Hsu 7p.m. - 9p.m. West-Northwe s t

Hai 9p.m .-llp.m . North-Northwes t

Each double hour has a Chine se name that corresponds to th e twe lve Celestial Branches of the
Chinese calenda r . The twelve branches are phases of cyc lical recurr e nc e of the Five Eleme nts, the
twelve months. and the twelve years of the Jupiter cycle. The corresponding compa ss directions are
also given.

The Chinese use a solar calendar in connection with the cosmic o rder, and a lunar c a l endar for
agricultural purposes. The o ldest calendar may be dated around the fifth century B. C.. It was
arranged as a twe lve month lunar c al e ndar . The influence of yin and Yang dur i ng the months is
represented by th e h exagrams in the figure below.Figur e ~

Yin and Yang have maximum influence at th e winter and summe r solst ices . The wint er
so1stice (December 22-25) is the time when the sun is fartherest south from the equator, at the point
of Capricornus. This is maximum Yin. The summer so lstice is th e time when the sun is farthest
No rth from the equator at the point of Cancer(June 21-23). This is maximum Yang.

The spring and autumn equinoxial cycles a r e t h e times when the sun~s center c rosses the
ce l estia l equator creati ng e qual days and night s . Spring equinox i s around March 2 1, and autumn
around Septembe r 22 . yin a nd Yang are in e qu a lit y at these times . Figure ~ These cyc les ar e
ritually cel e brated t o day in China and India as well as in anci e nt times.

pr e liminary Documents 5
 Figu", 2
YIN AND YANG OF THE TWELVE MONTHS

Month Hexagram
December Fu Wei Lu

January Lin Yang-kuan

February Tai Ming Men

March Ta-Ch ung Chi Chung

April Chueh Ta Chui

May Chien Yu Chen

June Kou Bai Hui(Ni-wan)

July Tun Min g Tang

August Pi Hsuan Chi

September Kuan Shan-Chung

October Po Kuan Yuan

November Kun Hui yin

Figure 3
SEASONAL INFLUENCE OF YIN AND YANG

SpriDa: Summer Autumn Winter

MnimwnYug Muinulm Yin
, - - - - - , - ------- ----- - -- - - - - - - ---- ---

spring S ummer
Equinox Solstice

- - , r - -- - - - - - - - -

Autumn Winter
Equinox solstice

--- ------ -~:::::::..--

Let it suffice to sa y of the monthly lunation cyc l e , that the first to the fift eenth of the
month is Yang, with th e blood and Chi ener gy circulation at it~s zenith during the full moon. The
sixteenth to the end of the month i s Yin, with the new moon being the time of lowest circulation.
The ebb and flow of tidal motion twice in each lunar day also effects the energy flow of the body.
Neap tides, ju st afte r the first and t hird quarte rs of the moon, are when the water l evels are
lowest and spring tides occur twice monthly after the full moon and new moon when the moon, sun,and
earth are lined in opposition or conjunction. Do not drain energy at Yin times such as the new moon
and supplement energy during Yang times such as the ea rly mornings.

6 Chi Kung Correspondence Program

 Times of celestial disturbances, such as electric storms, earthquakes, and floods, should be
avoided when meditating.

The Chines e calendar is based on a sexagenary cycle, composed of binomials represented by the
celestial stems and terrestrial branches. This sixty year cycle is the grouped into three cycles
making a longer era of one hundred eighty years known as a Yuan, or beginning.

Th e opening of the 27th Era began on February 4. 1984. This sixty year cycle will end in the
year 2044 with the 27th Era ending after one hundred eighty years in the year 2164.

The sixty year cycle is made by pairing the ten celestial stems and the twe lve terrestrial
branches. The t en stems are given b e low in sequence zero, of the five element evolution. They
repeat themselves six times in a cycle. Th e even numbered are Yin with odd numbered being
'fang. Figure ~

Figure 4
THE TEN CELESTIAL STEMS

Fire
Wu-Kuei

5 110
Wood
/ Earth Metal
Ting-Jen Chia-Ch i I-Kung
4 9 1 6 2 7

Water
/
ping-hsin
3 8

The exact origins of the stems and branches are not known. They wer e used as early as 1500-
2000 B.C. to mark the days, and later the hours, months, years, and planetary cy c l es. Some give
their origin to the legendary Empreror Huang-Ti as early as 2600 B.C ..

Th e terrestrial branches r epeat themselves fi ve times during a cycle. They are listed below in
sequence zero of the five element evolution. Figure ~

Figure S
THE TWELVE TERRESTRIAL BRANCHES

FIRE
Ssu-wu

1
/ 6 7

5 II 9
Chen-Hsu shen
wood Earth Me tal
Yin-Mao
3 4
2 8/
Chou-we i Yu
10

Water
Tzu-Hai
1 12

preliminary Documents 7
 By pairing the stems and branches one will obtain the sixty year cyc l e with each stem used six
times a nd each bra nch used five time s . The basic po l arity of a year is de t ermined by t he numbe r o f
the Cel estia l s tern. Odd is Yang , Yin i s eve n . Eight times du ri ng a s ixty ye ar cycle , the
polari t ies are ba la nced and four times du r ing a year th ere is a supreme ba l anc e. These are indica te d
on Figure ~ below . This balance is t he ideal harmony.
Figure 6
TH E SEXAGENARY CYCLE
CELRSTrAL TBRRESTR IAL
,¥,£:,l'.~ .s1'B!:! ,!!!,~!!,CH BNERGY

1 984 Chia t zu Yang

1985 I c ho u Yin
1986 Ping y in yang
1987 Ting mao Bala nced
1 988 Wu chen Yang
1 989 Ch i ssu Yin
1990 Keng WU Yang
1991 Hsin wei Yin
1992 Jen s hen yang
1 993 Kuei. Yu Yin
19~4 Chia hsu Ba l a nced
1 995 I hai Yi n
19% Ping tzu Ba lanced
199 7 Tjng chou Yi n
1 9 98 Wu yin Yang
1 999 Ch i ma o Yi n
2000 Ke ng chen Yang
2001 Hsin ss u Yi n
2002 J en wu Yang
2003 Kuei we i Yin
2004 Ch ia shen Ya ng
2005 I Yu Supreme Ba l a nce
2006 Ping hsu Yang
200 7 Ting hai yin
2008 Wu tzu Yang
2009 Chi chou Supreme Balance
2010 Keng yin Yang
20 11 Hsin mao yin
2012 Jen che n Yang
2013 Ku e i ssu Yin
2014 Chia wu Yang
2015 I wei Yin
20 16 Ping shen Yang
2017 Ting yu Yin
20 1 S Wu hsu YrJng
20 19 Chi hai Yin
2020 Keng tzu Yang
2021 Hsin chou Yin
2022 Jen y in Yang
2023 Kuei mao Yin
2024 Chia chen Balanced
20 25 I ss u Yin
2026 ping Wu Yang
2027 Ting wei Yin
2028 \;u she n Yang
2029 Chi yu yin
2030 Keng hs u Yang
203 1 Hsin hai Yin
203 2 Jen t zu Ya ng
2033 Kuei chou Yi n
2034 Chia yin Yang
2035 I mao Yin
2036 Ping chen yang
2037 Ting ssu Yi n
2038 Nu wu Suprcrr.e Ba 1 a n c;e
2039 Chi we i Supreme Ba l ance
2040 Ke ng s he n Yang
2041 Hsin yu Yin
20 42 J en hsu Yang
2043 Ku ei hai yj n
2044 Chia t7.U yang

S Chi Kung Correspondence Program

 Further, the year is divided into twenty-four divisions of approximately 15.21 days each. Figure
~ Each division represents 15 degrees of the sun~s motion in longitude. When four consecutive
divisions are grouped, the result is six greater periods. These six periods define the chi energy
of Heaven and Earth into situations of change and quality. The third and sixth periods determine
the year's characteristics. These six greater periods are listed below in sequence one of the five
element evolution. Figure ~

Figure 7
THE TWENTY FOUR SOLAR PERIODS
1. Beginning of Spring 5 February
2. Rain water 20 February
3. Excited Insects 7 March
4. Spring Equinox 22 March
5. clear and bright 6 April
6. Grain rains 21 April
7. Summer begins 6 May
8. Grain filling 22 May
9. Grain in Ear 7 June
10. Sunutler Solstice 22 June
11. Slight heat 8 July
12. Great Heat 24 July
13. Autumn begins B August
14. Limit of heat 24 August
15. white dew 8 September
16. Autumn equinox 24 September
17. Cold dew 9 October
18. Hoar frost, 24 October
19. Winter begins 8 November
20. Slight snow 23 November
21. Great snow 7 December
22. Winter solstice 22 December
23. Slight cold 6 January
24. Great cold 21 January

Ji'igure 8
THE SIX GREAT CHI (YEARLY CHANGES AND QUALITIES)

Terrestrial
Element Polarity Chi Energy Months Branch
--~----~

Wood Yin Growing 1-21/3-7 ssu-hai

wanin g

Fire Yin mi nor Expanding 3-22/5-6 tzu-wu

(chief)
- ------
Fire Yang minor Ful] 5-22/i-8 yin-shen
(support) Grown

Earth yin rna jor Changing 7-24/9-B chou-wei

~-----

Metal Bright Gathered 9-24/11-8 mao-yu

Ya ng
------
water Yang Hidden 11-23/1-16 chen-hsu
maj or
---_.-.- - --- - -- -

The element fire, has been split int_o a chief and support function in the above diagram, to
concur with the six periods of "The Heavenly Chi". By the terrestrial branch of a given year one
may determine the six periods of energy fluctuation for that year. However, the knowledge too discern
these perjods for each year in not necessary for one~s daily exercise and meditations. The
celestial stem indicates the Element(earth, metal, water, wood, or fire) for a given year. Figure 6
lists the celestial stems and terrestrial branches of each year of the current sexagenary cycle.

The year is also divided into five divisions of seventy three days each representing the five
elements in sequence one. This never fluctuates. It determines the dominant elemental phase for
every year.

Preliminary Documents 9
 The complexity of the Chinese ca l e ndar is i ncreased by the fa ct that cycles o f the sun ond moon
are not exactly divisible . The l ength of one lu nation is 29.53 day s , whil e the year from vernal
equ i nox to vernal equinox is 365 . 24 days. An example in Western civili z ation of r econciling this
difference , is that of the movab l e date of Easter. However , t h e ex tr eme accuracy of the ancienl
Chinese calculat i ons can be seen in the following table .

Figure 9
VALUES OF LUNATION
True value 29.5305 8 days
Deduced from oracl e - bo nes (1 3 00 B.C.} 29.53 days

On e wi ll do we ll to do their exercises and medi tat.ions at the f ol l owing times p rescrihp.d:

If once daily: IIp.ro.-l a . m. (the Chinese hour tzu)

If twice daily: IIp.ro.-la.m. (tzu)

Sp.m. - 7p.m. (yu)

If thr i ce daily: IIp.m.-l a.m. (tzu)

5p.m. - 7p.rn. (yu)
5a . m.-7a.m. (mao)

If fou r times: IIp.m. -l a.m. (tzu)

Sp .m.-7 p . m. (yu)
.Sa.m.-7a.m. (mao)
lla.m.-lp.m. {wul

If you hav e more time to spend , b eg in with th e h ou r "tzu" and meditat e during the Ya n g h ou r s
give n a b ove. Th e ac tual amount of time spent in med itati on s ho uld depend on the exercises . Yuu may
find when begi n ning to med i ta t e that a s hort sess i on wi l l prevent boredom. As the exercises
progress you may increase the time from ten or twent y minutes to o n e or two hours. On e s hould face
t h e correspo nding compass directi on according to the hour when meditating.~ure ~

Once again. Relax comp lete ly . Find a qu iet place prefera bly wi th the fee t. on the ground . Wear
loose cot t.on clo thing Clnd no jewelry . Tra in the breath acco rding to t .he times prescr·ibed cJbove.

DETAILS OF TRAINING THE BREATH

SUMMARY
A. Choose a posture that ens ure s relaxation , con centration ,
and pr oper spin e alignment.

8. The tip of the tongue shou l d touch the palate beh i nd the
f ront teeth.

C. The eyes a nd e ars s hould turn inward .

D. The anus is cont rac t ed s li ght l y .

E. Body , Mind, and tho ught are combined in stillne8s .

Remembe r!With Chine se , the words mind and h eart a r~
synonymous.

F. Th e breath should be fine , slow , and smooth. It should

be done with t h e a bdomen not the c he st .

G. The energy wil l ma ni fest whe n concentratio n is

effect ive.

H. Conclude th e meditation by expe lli ng the uncl ean chi ;

collec ting th e energ y at the dan tien center ; and
relaxi ng the eyes .

I. Foll ow the pro h ibitions when exercising to ensure the

e f fecti ven ess.

J. Co n s ider the Considerations .

10 Chi Kung Correspondence Program

 DETAILS
After choosing a sui table place and proper ti me one should adhere "to the following details so
that his med itation will be effective.

A. POSTURES
There are an e ndl ess number of postures one can use when meditating. Tndian Yoga c laims a
variety of over 84 , 000 postures. This figure is only representative , and is used here only to
illustrate an important point. Eve ry posture, whether sitting, standing, ly ing, o r walking will be
meditation wh en you concentrate the min d on the ~dan tien center"(located in the lower abdomen) and
sink the chi energy by regulating the br e ath . One should not make the mistak e of regulat ing his
mind and breath only when he can find time to sit quietly in meditation. A great Master has said
that when he began meditation, even when walking the stree ts he gently conce ntrat ed his mind(on the
dan tien center) . His meditation was effec ti ve and eighty five days later. the vita l principle
cour sed through the Control channel of circulation , and his lower abdomen vibrated so that it shook
his whol e body . For the program exercises, one may use the cros s-legged methods known as the
full lotus, half lotus, and sitting with the l egs loosely crossed. The meth od you use will depend
on your flexibility . If it is possibl e , begin with the full lotus and if not begin with loosely
crossed l egs and gca dually you will be able to sit in the full lotus.

In t he f u l l lotus posture one crosses both le gs placing the heels on th e knees of the opposite
leg, so the sales of both feet point upward. If possible you may tuck the heels into the thighs
n ear the abdome n. Figure 1. The ha n d s may form a n y mud r a but are general l y placed with the right
hand on top of t.he left, -llalms upwa rd and th umbs c rossed or touc hing. This i s kn own as the fi ve
centers(soles , pa l ms , and bai h ui on tht! t op of the head) facing Heaven.
Figure I
THE FULL LOTUS POSTURE

Th e ha lf lot us posture is easier t o p er f orm. Cross the left leg over t h e right, with the heel
of t he l e ft foot placed. i n the fold ( ) f t_hE'! Lig ht knee. The right heel is under the l eft
thigh.Fi9u.!~ '!-.. I f nurr:bness occurs one may alt e rnate the legs, but if you c an endure the numbness
it wi ll finally di<:;ap EJPal-, and wil l not. subsequent ly occur. To reli e ve the numbness, raise the
he els with th e legs ex tended t o th e front , and tap t.hem gently on the ground whil e inhaljng the chi
energy fr om th e soles to the dan tien center in the lower abdomen.
Figure 2
THE HALF LOTUS POSTURE

- - - - _._------ --- --- -------_.- _ . .._----

pr e liminar y Documents II
 The me thod o f s i tt ing with the legs loosely c rossed can be u s ed if the othe r s are
un comfortable. In time you will be able to use t he oth e rs . Cross the ca l ves of the l e gs and place
the hee l s under the t hig hs. Cross the legs left over right. Th e hands may be placed o n t h e knees
with the shoulder s and e lbows r elaxed downward o r any o f the mud ras ma y be used .~~au re ~

Figure 3
SITTING WITH THE LEGS LOOSELY CROSSED

An alternativ e to t h e above me t hods is that of sitting on the edg e o f a chair.E~gur e ~ The

back must be held com fo rta bly erect, with the butt ock~ tu c ke d inwar d t.O s traig hten th e s pine . Bow
th e c hest slightly i o rward so th e ch i ene r gy can sink to t h e dan ti en c e n te r( ]ower abdome nl a nd tilt
the h e ad slightly f o rward . The hands can be held in a ny rnudra or p l a ced o n the knee s . In all of
the postures keepin g the t ip of the nos e on a vertical li ne with the navel will relea se the pressure
and tension on the central nervous sys t em.
Figure 4
mE CHAIR POSTURE

Perhaps th e o ld e.st post ure used i n med itation i s th e k n e eIng positj o n. Place t he kn e e s on the
gr ou nd and let you r bo dy rest on your he e l s . The big t.o eo may be crosse d , a nd the he e ls s upport the
hip bones . Push t he buttocks forward and erect the spine. The nose and navel are kept on a
vertical line. Th e hands IIlay be h eld in a praying hand s ntudra , ur place d o n the thigh s . K..:i: q ure ~
Figure 5
THE KNEELING POSTURE
- --- - - - - - -- - - ------- ------ - - - - - -- --- -- - -- - -- -

12 Chi Kung Correspond e nce Program

The foll o wing prin ciples shou ld be remembe r e d concernin g the knea ling and cross -legged postu res:

1. Si t on a rais ed cushion so the butto c k s are raised slightl y higher t h an the kn ees .( Abou t 2
inches)

2. The kn ee s s h ou l d res t com f o rtabl y o n th e flo or so that a tr ian g l e is formed a nd the ce nter of
grav it y is under the nave l.

3. Th e c h es t is b o we d slightly for ward and the held comfo rtabl y e r ect.

Figure f show s the corr ect posit i on f or t r aining the breath while ly in g. Wh il e o n the rig ht
side bend the rig ht k nee and k ee p the l eft l eg straight. Keep th e head rai sed slightlY to keep the
blood fl ow d ow nwa rd an d be nd the right arm at t_ he elbow . Keep the l eft arm exte nde d along the l eft
leg or bent at the elbow with the hand on the a b domen .
Figure 6
THE L YING/ SLEEPING POSTURE

Trai ning th e brea th whi le sta ndin g s houl d be don e wit h the l eg s spre ad shou lder width apa rt ,
feet parallel p ointing straigh t t.o th e front . Bend the knee s slightly . Let t he arms hang by the
sides with t h e f i ngers ex t ended p o inti ng toward th e earth. Turn the hand s s o t hat the pa lm s f ace t o
yo ur ha ck a nd th e back o f the ha nd filCe s f orward .

B. Th e 'l;:o~Q~

Be awa re o f t h e se area s el[ t h e ton gue; the r oot . the t ip , a nd th e poin t of contact on the
palate. The tongue i s t. he connect_or o f the t wo primary c h anne l s of energy circulation for the
micro- cosmjc orbit . It shou l d be p l aced ahou t one and one half inches b eh ind the f ront teeth, on
t he soft p ala te. Howeve r, as the energy cou r ses t h roug h circu l a tion , o ne wi ll k now the t o ngue
position and may fee.l a ti ng Ji ng as the energy passes through it. Whe n corr ect ly pos it.ion ed , pr oper
breath ing will st i nlul a te th e flo w of sali va which wil l fi ll one "s mou th in cessa ntly. This a go od
sympt om uf harmoni zing the bo d y .

The method of swa llowi n g the s ali v a t 13S been the s u bjec t of sev era l Tao ist books . The gen era l
met h od i s t o t i l t. t.he head slight l y forward a fte r inha l i ng and swa ll ow t he sa li va wit h a big gulp,
as i f the g u lp we r e a cu rk to e nc l ose t he air. I t wi ll then des ce nd t he fun c t io na l channe l { fr o n t o (
the body) to ba t .h e t .he f i ve organs and then upward s to rep air th p. b rain(vi a the cont rol ch an nel}.
The cor rect tongu e posi tion is i llustra ted be low. Fi gure 1.

Figure 7
THE TONGU~; POSITION
1-- ---------- ------------------- -_.-- -----------

Preliminary Document s 13
C. The Eyes .nd E....
The eyes and ears should turn inward(to the point of consciousness within the mind). The ears
pay no attention to so unds and voices. The eyes are lightly shut to ens ur e stillness of mind. The
l eft eye r e lat es to East and is known as the sun , the element wood, and positive Yang . The right
eye relates to West and is known as the moon, the e l e men t metal, and the negative Yin.
The entire body is said to be Yin, with only t he eyes bei ng Y~ng. Crossing the eyes and
look ing between and behind them, one finds th e original spirit, according to Taoist pract i ce . This
crossing of the eyes is known as the union of the elements Metal and Wood , and dev e lops psychic
strength ..
The eyes are also connected to the five internaJ organs(Heart, Liver , Spleen , Kidneys, Lungs).
The element of water connects the pupils to the kidneys. The element of fire links the corners of
the eyes to the heart. The element wood links the liver and irises. Metal link s the whites of the
e ye s with the lungs and Earth links t he eyelids with the spleen.

It is int eres ting to note that the third-ey e is known as the door of the soul . It is the spot
directly between the eyes, where the soul enters and exits the body. At d eath, the consc iousness of
man is usually drawn to this spot accounting for the upraised eye s . Spiritual Masters use this
knowl ed ge for the soul to exit the body at the moment of death, whi ch invariably they know
beforehand. According to Taoism, if you are not a ware of this door, t he soul ha s to exit the body
through the eyes, ears, nose, mouth, navel. or vertex(ba i hui center). Being t he case , the soul can
not escape th e whee l o f birth and death, a nd has to evo l ve accor o i ng t o the exit. Th e soul that.
l e aves th e body t hr o ugh the ears will be reborn t o viviparous animals s uc h as livestock , dogs , cats ,
and t ige r s ; If through the eyes t o oviparous poul t ry; bi.rds, eagles, etc.; I f through the mo uth to
moist ure or wa te r born fishes; If through the nos e to moths, bees, fl j es , ants, etc.; If t hro ugh the
na vel to p l ain and cornman people a nd if through the ve rtex to wealthy and powe rf u l peopl e .

"Th e light of the body is the eye: if therefore th i ne eye be single, thy whole body shall be
f ull of li ght" sai d Christ Jesus in saint r-latthew 6.22. Chi Kung practitioners o ften speak of a
light that nlan ifest like moonlight when the chi energy circulates between and beh ind the eyes .

In the beginning the eyes should look down and fix on the tip of the nose , with concentration
on the spot. between them. When concentration is fixed, the eyes may l ook downward into the dan tien
cent e r in the lower abdomen. Wh e n exercising th e Micro-cosmic orbit, rol] the eye.s to follow the
energy as it ascends up the governor channe l and descends the functional cha nn el. The movement of
th e eyes se t s the spirit in motion.

D. The Anus
The movem e nt of the jnt.erna l and external sphincter musc les of th e anus is an important part o f
Chi Ku ng. The anus must be contracted with slight muscula r control and pushed in the direction of
diff ere nt energy cen ter s (Ba Tao Chi Ku ng). RaiSing the anus is conducive to the energy entering the
coccyx(we i Lu ce nt er) and ascending the governor c hannel . Th e ability to contro l the anal muscles
is one of the keys to great feats o f strength. The perineum area i s a term whic h i s analogous to
anus in this book . It is th e area between t he genitals a nd the an us . The cent er ~Iu i Yi n is located
t here .

E. Ment.1 Attitude
In meditation one wishes to banish his ceaseless thought . The attitud e shou ld be calm, loving,
and forgiving. Most important is to have a natural attitude and avoid being impatient . If you have
boundless faith and patience, in time your meditation will be effective .
If you l oo k to the source of each and every thought they will gradually come to an end. The
e nd of the rising and falling of thoughts is o utside the wheel of birth and deat h. One has only to
fix his mind on the spot three inches below the navel, and so effectiv e ly conce nt ra te on the center
of gravity and all thoughts will gradually stop.

The Buddha was asked," Why teach men t o concentrate their thought by count in g repirations"? He
answ e r ed , " One will not become sick, one avoids scattering his thoughts, o ne wi 11 no more encounter
birth and death, and one reaches Nirvana(Union with the Tao)".

The met hod of counting r espirations is: concentr ate the mind on t he inha l ations as you count
th em from o ne to ten, ten to one-h u ndred , whil e regulating the breath with the diaphram and l o wer
abdomen.
Wh e n the mind is still, th e fiv e senses are without desire, and when th e heart"s emotions
subside, t he n concentration i s effective. All attachment t o the self a nd th e body must be
d isso l ved . The personal ego is str ippe d of d isct· imi na tion and percieves on I y the "Tao". It is with
this mental attitude one is able to re c i eve and use the life force. Psalms 46.10: "Be st ill, and
know that I am God." This stilln ess is represented outsi de by the posture and inside by thd mental
attitud e.

14 Chi Kung Correspondence Program

 When the c h i ene rg y circulates freely throughout t he entire body , where ver th e mind goes the
chi will follow, a nd wherever the chi goes there will naturally be e n e rgy . As can be seen by this
statement, the mind is the commande r of the c hi energy and must be used to guide the energy during
the exercises.

F. Regulating tbe Breath

For rnan the most important nutr ient is the breath. With out food , one may live three week s ;
wi thout wat er , a week. With ou t the breath, dea th is assured in a matter of mi nutes(i rreversibl e
brai n damag e occurs after six mi nutes of oxygen deprava tion). Breath is the instrume nt that lin ks
the living fl es h with the sustaining l i fe forc e .

The poten tial h ea lth and l ongevi ty of the body is never rea ched . Ordi nar ily , peop l e s it or l ie
in crouched postures that hind e r proper respira tio n; overeat, and breath e shallowly, with only a
portio n of the lungs . Hence, physical ailments , menta l anxi ety . and spiritua l dull ness are th e
direct results. Real izing the breat h is the dir ect link to li fe , one should resolv e to regulat e it
se riously. Turn the eyes and ear s inward. Fo l low a regular diet and reduce y ou r sleep . Stop th e
in tellect an d discrimi nation.

" Tu Nail i s a Ch i nese word which me a ns t o i nha l e pure air( Chi ng Chi) and exha l e the uncl ea n
a ir(D zwo Chi} . Some post ul ate the i n hala tion and exha latio n shou l d be through t he mouth. Thi s is
completely wrong . There i s o nl y one way t o in hal e( the n ose) and s i x ways o f exha li ng(th e he aling
brea t hs) . If you are not expelling th e uncl ea n breat h, inhala tion an d exha l ation s ho u ld b e t h rough
the nose.

When J.-9ha li..n9J. ~pg. PF§9~h !SP9y¥ISl p~ .02~ §l!19 19!191 c0!l~J.-!1Y.9Y§' :e:nd _S!09oth.1. fine and soft. 11
Should---~g in a!l9.i pJ~ .t9 ~p~ Pf~ct.i. tiQ.Tl~!§' cal.!. ~!I ~ 9~...n!:Jg!!~§!!. 9J. th~. p~g§.!-!} shou l d- oot-- move a
!~si):!l~_r 1-% P)? S:~9 .uP9?-! !:p~ E!0sg.. ¥~}19-19Ji £!l ~b.9!:l19 p~ of !Q~ _s?m~, 1~n9!!l. 9§ I!J.liala~ip!!- using the
§~~ 9!:li-deli .!!~E .: 8].!,9Y~_ pI..e ~.~.b"~ !'I!t!} !=-p~ l.<?~~!' ?p29m~ !19,t the chest .

In the program exe r c i ses t h e brea th is in haled a nd exhal e d by percentage; 1 00% is a comp l e t e
i nhalation accompanied by tig ht.ness in t he c hest a nd abdomen . A total exha lation i s repr esen ted as
0% . Most of the exe rcises h e g in wi th an 80 % i nhala tio n, and may a l so use forceful r e pirations wi th
the gentle .

When p racticjn g breathing exercise s to awaken the c hi energy, daily practi ce i s esse ntial. It
can be likened to a c onstan t fa nning of the coa l s o f a fire un til t he fla mes shoo t up. A minimum of
on e medita tion per day is n ecessa ry. If you mj ss one session do n ot give up, o n ly continue to fan
t he fire and the e n e rgy wil l mani fest .

G. The Vibration and Abdominal Heat

Genera l ly, it ca n be said t ha t \oOdt.hin one hundr e d days o f effect ive medi tation , the heat and
vibrations wi 1) maniIes t in the l o wer abdomen . This time varies according to the indiv i dual and
age . Usually the heat appe ars two we e ks before the vi bration, in whi ch the l ower abdomen vibrates
and the whol e body may shake . This sho uld neith e r be sought no r represse d, but allowe d to take it ls
n atur al course . This shows th e abdomen is full of life force.

The natural course is f or the ene rgy(warm current) to as ce nd the spi nal cord a nd then d escend
th e anteri or of t.he body to comp l ete the micro- cosm ic orbit. In i tially , it may ascend only
pa r t i a ll y . In time , it \'d l 1 coml-> l e te the circ ui t of the Sma ll Heave nly Cycl e (micro - co smic orbit )
and s ubsequently t he heat will ri se a nd f all with every breath.

The r eason for thi s man.i ecs tation ca n be exp l a ined as free circu lati on o f the blood and
concentration o f the psychic energy . It is o ft en compared to the embryo"s prE:! - natal breath.
Exce l le nt personal acc ount s are give n in several Taoist book s , and today the ene r gy mani festat ions
ha ve been d e monstra ted befor e scientis t.s and scho l ars .

H. Concluding The Meditation

When co n c luding the meditati.on it i s n eces sary to perform three phases . First , e x pe l the
un c l e an c hi e nergy usi ng t.he s i x he a li ng br ea th s . Eac h of th e breat h s s hould be e xpe lled three to
s ix times. (Re(er to th e sec t.io n on The Hea li ng Breath s) . Secondly, th e energy sh ould be
co ll ect ed in t h e dan tien cc n tc r(l owe r abdome n ) t o prevent it f r om d i s persing or over heating t he
inte rna l orga ns . Use the palm o f the left ha nd to circle t h e d a n tien area thirty six times
cou nter-clo ck""'ise . Imagin e t h t:;' e nergy is heing d t"a wn there. Women should reverse the directi o n. "
Third, one rubs t he palm s t.ogethcr countc r - clockwi se then pla ces t.hem over the eyes for t h ree
r e psirations. Absor b the wa r mth o f the palms int.o t h e dan tien cente r. Afterward s, slowly open the
e y e s with th e a tt.entio n on the t.i p of the no se. Gradua 11 y bring the eyes int o focus on a point six
feet to th e front.

Don"t imme dia te l y l eave your postu r e b ut wait u ntil the body cools down and t he pe r sp i ration
evaporates. a nd when perspi .r i ng use o nl y th e hand to wi pe .

Preliminary Do cume nts 15

I. Problbllions
1. Do not exercise Chi Kung during the double hour "wei~{lp.m.-3p.m.). Remember that th e living
breath begins at the hour "tzu".

2. Wait at least one hour after a li g ht meal and three hours after a heavy meal before exerc ising.
If a liquid meal is ingested wait at least twenty minut es before the e x e rcise.

3. Sexua l activi ty must be restri cted. It is better to stop all sexual acti vity for the
initi a l o ne-hundr ed days. To stop means to stop the emission of s e men for men. Everyone
hundred days one unit o f positi ve principle(Yang ene r gy) is produced, if e missi on is avoided,
according to anci e nt theory. Th e body becomes strong a n d ailments vanish . Women should conser ve
sexual energy.

4. Excessive drinking of alcholi c beverages will dissipate one ls e n ergy and strength, which
conflicts with the aim of Chi Kung, t o preserve and rest.ore strength, energy and vitality.

J. Considerations

Seek the answers to your ques tions within your o wnself. Use your body as a laboratory for your
mind. Control your hea rt and it '5 passions; plea sure, anger , sorrow , j oy, love , and desire. Don' t
only expend the energy of the five senses but also collect it. Be the master and not the s l ave.
Gradual p rogress with perserverance is bette r than rapid progress and has t e .

Decide for yourself what is th e proper amount of nutrition, exer cise , and rest and follo w these
three with discip line . Regularity and consistency are most important. Consult an encyclopedia of
human a natomy and become aware of your Internal work.

Vi o l en t and unev e n breathing disperses the body's ene r gy .

Without releasing the wholp. body fr om ten sion in tota l rel axation the Chi e n ergy cannot
ci rcul ate.

DIET
One mea 1 a day beca use a 11 illn ess e s are caused pr ima ri 1 y by stagnant [ood, stat es a Buddhi st
Su tra. This precept is 5til l followed by Buddhist today. All Religi on s of the world have expoun ded
the importance of r egu l a ting fo od . "Take no thought for what you shall eat and drink, for the life
is mor e than meat. Labour not [or the meat which perishet h, but [or the meat which endureth unto
eter nal li fe. He that believeth o n me, out o f his be ll y s hall flow rj vers of liv i ng wat e r". These
ar e th e words of J esu s Christ. As a h uman, Jesu s practiced fasting an d wh e n there was no f ood he
was happy without it. Out of the belly (lower dan tien center) flow the rivers o f living water(life
force) that increase s the health, vita lit y , and awaren ess.

Taoist Religion is no exception, with rules often expou nded such as ; whoever overeats at night
wil l l os e one day of his life, and who e ver goes to bed drun k at njght wi 11 lose on e month o f his
life. The ancient Taoist physicians described the fun c ti o n o f digestion as a breath transformation.
The ingested food, l i quid and solid, d e scend s to the stoamach. Then tranR f ormed by the spleen at
th e int e rval betwee n jnha lation and exhalation , each of th e five f lavors(sweet , sour, s a lt y , b itter,
and pungent) becomes a breath. Bach of the breaths corres pond to the f i ve elements, the f i ve
organs , and their corr e spondence s . The breaths thus trans f ormed each inhalation pushes them out to
bathe the fi ve organs , each absorbing and being nourishing by the breath o f its e l e me nt. The
transformed food seperates into two parts; one impure being excreted and the other pure becomes chi
energy mixing with the esse nce of water to produce the blood . It is interesting to not.e that of the
five orga ns the spleen controls dig estion and the l iver and kidneys are where digestion is carried
out, and are known as the cooking organs.

The breath of each organ has to be balanced to ma in t ain harmony. Excess or defi ciency of one
affec t s the others. So ur n ess(Wood) is of the Li ver, it effects th e ey e s a nd the muscles and is
nourished by mut ton and corn(according t o the agrarian Chine s e , not the Taoist). Bitcerness(Fire)
i s of t h e heart, tongue , and blood, and is nourished by chicken and pea s. Sweetness (Barth) is o f
t h e sp l een , mouth, a nd f l esh, and is nourished by beef and millet. pungency (Hetal ) i s of t h e l ungs ,
nose, s kin, and hair, and is nou rished by dog meat and o ily grain s . Sa ltine ss(Wate r) is of the
Kidn eys , ears, and bones, and is nourished by pork and sorgh um.

An excess of sourness is injuri o us to the muscl es and hardens and wr i nkles the flesh. Excess
bitt e r causes the spleen and stomach to become dry and con ges ted. Excess s weet cause s ac he s in the
bones and the kidn eys become un-balanc e d; hair on the head falls out. Excess pungency caus e s knots
in the muscles; finger and toe nails wit he r and dec ay. Excess salt c aus es blood disease, hardens
the pulses and the compl ex ion changes .

Use sourness to correct tardiness of the heart a nd to drain the li ve r, and strengthen the
lungs. Use bitterness to drain the spleen, and remove obstruc tions of the uppe r respiratory tract.
Use sweetness to drain the heart and stre ngthen the spleen. Use pung ency to drain the lungs and
incr ease fluid and saliva secretions.Figure 1.

16 Chi Kung Correspondence program

 FIgure 1
Excess SOUR BITTER SWEET PUNGENT SALTY
is countered by PUNGENT SALTY SOUR BITTER SWEET
and count eracts SWEF.T PUNGENT SALTY SOUR BITTER
If too much food is eaten the breath is obstructed and the psychic centers blocxed. Therefore,
the Tao ist practiced the methods of f ceding on the breaths. Littl e by little, the body is
transformed to subtle form by avoiding a ll foo ds and absorbing the alr{ c hi). One's body becomes
extremely light. This was achi e ved by first avoiding the five grains; wheat, barley , millet,
sorghum, and rice. Avoiding th ese for o n e year, one purified the intes tine s and stopped the
d e ge neration of age by destroying th e "three worms" that live in the thr ee dan ti e n centers. Their
main purpose was to bring death withou t enlightment, and they ar e (cd by the five grains.
Abstinence is a difficult practi ce to observe , and one should find a c o mpetent Taoist_ Master before
undertaking th e ancient Taoist practic es o f Dieties. "Pi Ku" {abstine n ce from the five grains} is a
common Chin ese term, However, it's TaoiAt ori gin is unknown to most.

On i ons , garlic , leeks, absinthe, and mustard were avoided bcacausc t hey have t he effect of an
aphrodisiac. Onion, especially, in c r e a sed the p roduction of seminal fluid c au sing increased desir e
or p remature emission of the " ching " {sperm or ess e nce) .

Co l d f ood s and drinks dist u rb t he bre a t h, a nd even the ~lac e where you li e , e at, and drink in
th e summe r(and winter) must be war n!.. Po. h e althy body radiates warmth from the three dan tien
centers.
Fast i ng has p l ayed a crucia l r ole in Taoist r i t.ua l, as well as o the r Re l igions o f the world.
Ancient Ta o i s ts had a t lea s t t en days o f fasti n g each mont h; each in honor o f one of the many Ta o ist
Divin i tiE'! fi . During the year , the e i ght dates of t he so lstices, equinoxes, and beginnings of the
seasons were rit u ally celebrate d in f ast . Th ose were the days that th e good and ev il de eds of men
were recorded in Heaven.

Hung r , explaimo d in terms of re lating to Chi energy, is a yin condi ti o n. Si nce the secretion
7 juice
of gas tr~ c is an oxydiz ing process{Ya ng) a nd food, by absor bing gas tric juice, has a de-
oxydizing effec t, hunger is expl a in ed as an exces s of gastric juic e{oxydiz ing) or a deficiency of
food{de-ox yd izing). Because hung er is Yin a nd also relates to cold, ea ting somet hing will appease
the hunger and raise the body temperature. Thirst indicates an excess of de - oxydization and is
cau se d by an C'xc e ss of food COnSllTIled rapidly , or from a deficienc y of gastric j uice. The result, a
dryness o r heat is excess Yang l:equ iring dispersion . A short fa st c re a t.es a deficie ncy on t he
stomach , a nd a long fast on the. sIllall int esti n e . Those consid er in g f as ting shou ld keep t.he
followin g pri n c iples i n mind; Do not doubt you rs e lf and be true to your purpose. La rger amounts
of ~'ate r arc n eed e d du rin g a fast . Do n 't. physically o ve rstrain during fa s t in g . Gradual l y return to
yo ur n orma l diet a s overeating will c ause serious p r o b l ems. Fo l l o wing t .hese g uide lin es one may u se
the fast to empty the bowe l s a nd rem(.)"ve t ht::! ob~t r uc tion of exc r e men t . Intestina l s tasis is the
adhe ring o f wa s te products to t h e i nt es tinal wall s . As it spoils, it b ecomes t o xic d am aging the
intes tinal walls and f low ing int.o t h e blood stream . Removal o f the exc r e men t as seen in t h is light
gives foun dation to the abstinence o f the fi ve g rains.

It is interesting to not e t hat for I nd ia n Yog is , the process of digestion takes p l ace as the
tongue ext rac t s the uprana" { lif e forc E' or Chi ene rgy) from the f ood. As kn o wn by the Yoga Masters,
the proper c hewing o f food compl e t e l y dc - po l a riz es{ Yin and Yang} i t , all owi ng it to be totally
ab s orbed. Ever y particle not de -polar·i7,ed tha t. is swallowed , will be disruptive . Masticate well.

Ancient Taoist ITIedit_ativ ~ pr act i ce's a d vocate d that sour, sal t y, oily , a nd fatty foods will
injure the orga ns. Dog mea t , pork, ra w fruit , even the smell of a mi.na l f l es h must always be
avoided. The perfect food wa s th c breath. Howe ver, some of t h e ancie nt Taoist Masters wer e
recorded as s urviving on al chemi ca l drllgs(mercuric sul{)hate}, cinnaon . sesa me, thistle, and
asparagus , all which had und ergone met i c ulous p r e paration.

Today , weo. know tha t all manne r o f i l n e ssE's result from over e ating . One s h oul d consume no more
than is suffic.:i.e n t fo r his hea lth . Eilt.in g severa l times only small amounts , is better than eating
heavily once . Al ways s toop e~1. ting b e fore the s tomach is f u ll. Eat b r ea k fast on w)nter morning s
avoiding eve ni ng meals in the summe r.

Elimi na t e commo n salt, using s t::!a sa l t if necessary. Whit e r e fin ed s u ga r, wh i te f lo ur, and a ll
refin e d c e reals should be r e pla ced by un ref in e d whole products. Avoid ea ting meat if possible.
Re gulate fl uid intake s o t h at ur·ina tion doesn' t exceed four times pe r da y . Th ese are some
guid e lines . Eve ry indj v idua1 has t o fo l low h is own me tabolic rhy thm. Generally , on e should s l eep
eig ht h ours p er nig ht. As you continue your med i tation you wil l find th at yo u ea t l ess , and sleep
l ess . Th e r e ar e t hose who no lon ger c at and sleep when body, mind, and spirl t unite. Until
you ac hie ve suc h, avoid breathing th e e xh a l at i o n if sleeping with someone , because it contains
carbonic a cid and )s a contagion of illness .

S l eep b ecomes a method of Chi Kung whe n man reI ea ses himsel f f rom b od i 1 y i dentif ication. The
lif e f o rce merges with the psychi c c hann e ls to heal and rejuvenat e . Ove r-sleeping decreases
circulation and should be avoid ed .

Pr e limina ry Documents 17
 Use care in regards to Eating, Sleeping, Excretion, and all activities in order to promote
exce l lent results.
SUMMARY FOR DIET
An cien t practices were sometimes extr eme in view of modern times . A good solj d diet should be
followed for today's ave rage Chi Kung practitioner.

pay special attention to th e last two pages of this section.

THE SIX HEALING BREATHS

NOTE

As e xplained in each posture, exhale the given sound th roug h the mouth while imagining t_he
irnpuri ties being expel l e d. The so unds may be done in any pOS ition although they are most effec tive
as prescribed. Refer to the chart on th e last page of this section.

There is one way of inh aling and six way s of exh al ing. Inhalati on and eXha lat ion are
ordinarily through the nose un l ess executing the h e aling breaths , when ex hal ation should be through
the mouth. The ex haling breath s each r e l ate to t.he corr espo ndences of the five e lements; the five
organs , the five colors, the fi ve fi ngers, etc .. They are executed by silent l y say ing the exhaling
breath with a particular sound, and in a part icul ar position. Ac cordi ngly, one al so sti mula tes the
fingers relat ing to th e specif ic breaths.

The so und s executed ha ve a relieving and hea ling e ff ec t o n the organs. They are used as
prevention as ....'e] I as for cure. Th e impu re chi(dzwC) chi) that is produced by food, dr i nk, and
mental att itud e is expelled directly from each organ, with the bre-at h of the h ea rt being most
i mpo rtan t as all the othe rs are related to it.

In the case of meditation one executes the hea l ing breat hs with the purpose of pu rifying the
body . Without the impure chi being expelled one will not be able to have pure thought and right
emotion. Pure thoug ht and right emotion are the basis of right eousness , good deeds, and un se l f ish,
unrewarded serv ice to othe rs. In Chin ese thi s is known as Ming Kung and is the beginning of
spir it ua l awareness. Wi thout the attitude of " ming kung" one ~ s medi tation ca n not be ach ieved.
Thus, the practice of the six hea ling breaths to achieve right thou9ht and emotion i s done daily.
During the living hours one should execute the breaths according to t.he following order and
spec ifics . Each of the breat hs should be expelled three to si x times before e xecuting the next. It
is advi srnb le to e xec ute the br'eath s at the end o f every meditation and ses sion of gymnastics,
because the chi energy wil l be cir cu lating freely.

The Yin and Yang characte ri stic nat ur e of each e lement has been staled in the chapter , Mantras
and Mud ras . On e may visualize the Yin natur e being e xpel1 E':d and the Yang nature bein g absorbed with
the brea th of each organ.

The sou nd of ex hal ation shou ld not b e forced a nd should be s ilen t.. The e xhalatio n s hould leave
the body naturall y as it i s said silently in each sound. A p hon etic pron unci ation wi l l be give n in
pa rentheSis as close a s pos si ble to the Chine se. As al ..... ays there is discr e pancy concerning the
e xhalation sounds. The stundard versjon is given below.

l.J?HU} Hsu belongs to the liver, eyes , and thumbs. Stand er~c t with the arms hanging r e laxed by the
s ides. Inhale t hr ough t he nose the breath that invigora tes the l i ver . The eyes are closed as you
inhale. Exhale the breath in th e mode of h5U. It should be a gentl e breath with the mouth ope n as
you sil en tly say it. It will feel lukewarm. While exhaling ope n t.h e eyes wide lookin g at the tip
of the nose. This is one re spiration. Repea t it three too sjx times . Following th e last exhalat ion
in th is mode, use the thumb and index f j nger of the ri ght hand t o r ub the t humb of the left hand
briskly. Insert the thumb into the right fist and twist it gent ly allowing i t turn freely. The
fric tion should create a warm feeling . Next g en tly pull t.he thumb. Repeat the same p roced ure
rubbing, c ircling , twisting , and pulling the right thumb. This brea th affects th e liver and will
improve trouble with vision and accumu lat ion of phl e gm.

(HUH} He belongs to the he art. I t expe l s bu rning h e at and i s fe l t to be hot. Stand with the feet
shoulder width apart, spine ere ct , and inha le as you raise the arms overhead in th e postion of
supporting the sky.Figure ~ The eye s shold follow the movement of the hands as th ey raise, palms
facing insid e, t o eye level whe re they turn over, palms fa~ing outside, and pres s upward as hold ing
up the sky. Bring the hands slowly down to the sides as you exhale the "He " breath. Figure L The
sound, tho ugh silent, is execu t ed by opening the mouth wide and tight e ning the throat at the base of
the tongue so that a kind of deep snoring is felt. Th e air is simply rel ease d naturally without
force as one imagines the impurities ar e dir ectl y expell ed from th e heart. The eyes foll ow the
movement of the hands upward and t hey return t_o l ook down at the lower dan tien center when the
hands descend to the sides. This is one r es pira t ion and it should be repeated three to six times.
After the last respiration repeat the procedure of rubbing, twi sting , and pulling as described above
in the Liver's breath. The middle fingers correspond to the heart. The order is lett middle finger
then the right.

18 Chi Kung Correspondence Program

 This breath of the heart is the most important. It may be e xecut e d singularly as the other
breaths all r el ate to it. It will expell the impure breaths of f ood and drink and improve bad
breath, fever s , and poor breath ci rc ulation . When the temperature outside is hot, one may use this
br e ath to expell the heat from the body .

Figure 1
THE BREATH OF THE HEART

INHALATION: EXHALATION

(WHO) Hu is from the stomach and it "s related organ the spleen. When these and the intestines are
felt full and sluggish, or indigest i o n is a problem, this breath ma y be used. Stand wit h the feet
shoulder width apart, back erect , and hands hangin g comfortably by the sides . Close the eyes for
better concentration. Inhale slow l y then exhale with the mouth in a rounded position and expell the
breath naturally and silently, imagin ing the impurities are being expelled dir e ctly from the
stomach and spleen . Repeat this three to six times . After th e l as t respiration in this mode,
e xecute the rubbing, twist ing, and pulling on the l eft ring finger and then the right.

(SSS) Sz is the b rea th of the lungs. Use this breath for problems of th e skin and nos e , or problems
with consumption an d abscesses. Stand with the fe e t shoulder width apart , spine e rect, and bring
the arms up to shoulder level, elbows bent, and parallel to the ground. The hands should be about
six inches from the chest.figure £. This positi o n faci litates the lungs e ffective ness. The eyes
are c l osed . Inha le slowl y and ex hale the (sss) breath by closing the mouth, teeth touching, lips
slightly open. Le t the sound be naturally e xpe11ed between the teeth. Concentrate on the
impurities being ex pe lled from the lungs . Repeat this three to six times afterwards stimulating the
left and right inde x fingers as explained above.

lfHWAY l Chiu is the breath of the kidneys. It can be used to expe ll chi lls and is a cold breath.
It is important to execute this breath to maintain the internal heat of the waist and abdomen.
Begin by stand ing with the fe et about six inches a part. Bend the knees and form a half squat
position. Plac e the arms around the knees and int e rlock the fingers in the front.Figure 3. The
eyes look downwa r d at a 45 degree a ngl e to the front. Inhale slowly and exhale us i ng the (chway)
br e ath, with slight force. The lips are almost closed and th e breath is forced betwee n the teeth.
Visualize the breath as ~xpe l1in g the impuriti es from the kidneys. Repeat three to six times
subsequently rubbing, twist ~_ ng, and pulling the left little finger and then the right.

Preliminary Documents 19
 Figure 2
THE BREATH OF THE LUNGS

Figure 3
THE BREATH OF THE KIDNEYS

Chi Kung Correspondence program

1§li§1 Hs~ corresponds to the single receptacle known as the triple burning space. This is unique to
Chinese medicine and physiology. The upper burning point is the esophagus, the middle burning point
is the interior of the stomach, and the lower burning point is the urethra. Together they form the
sixth receptacle(liu fu) of Chinese physiology. One may dispel rheumatism and problems of the
individual burning spaces with this breath. Stand with the feet shoulder width apart, spine erect,
hands to the sides. Inhale slowly and exhale the (she) breath with the lips slightly opened and the
breath passing between the tongue and upper teeth. Visualize the impurities of the three burning
spaces as being expelled. Repeat this breath three to six times.
Each of the breaths must follow in the order given. However, women should perform the order
as follows: The breath of the Liver, Kidneys, Lungs, stomach, Heart, and Triple Burner.

The figure below will illustrate the breaths and their relations.~igure!. Notice the yin and
Yang natures are also given. Giving reign to the Yin nature, one produces an impure breath that
effects the nervous systems. The realtionship of mental attitude and emotions with breathing
patterns is well documented.
Figure 4
THE HEALING BREATHS AND THEIR RELATIONSHIPS
COLOR YANG YIN
BREATH
PHYSIOLOGY ELEMENT ILLNESS NATURE NATURE
- - - ---- - - -- - - - -- -- ------- -------------- - --- - ---
IlSU Liver Green eyesight Kind Rude
Eyes phlegm Mercy Unfilial
(SHU) Thumbs Wood Unselfish Stubborn
---------- Beart------- --- - - -- - - -Fever- .-"-- -~ust- - --- -Doubt - - -
HE Tongue Red Bad- Complacent Greed
Middle- breath Open- Confused
(HUH) fingers Fire minded
-- --- -- StomaCh-- -- -- -- -- Slow::::---- -Porgi vlng- Suspicious
HU Spleen Yellow metabolism Sincere Self-
Ring- Compromise centered
(WHO) fingers Earth In?igestion
---Lungs - - - --- ------ - -Dermatitis Generous----- Jealous---
SZ Skin White Consumption Cunning
Index- Bright
(SSS) fingers Metal Abscess Just
- ------- Kidneys---- --------chIIls-- --Peaceful'- Arrogant
CHID Ears Black Tender Ignorant
r~i tt le- Earache Wise Trouble
(CHWAY) fingers Water
Esophagus- ---- ---- poor------ -- -----. - - -,_. ---- --- - - -
HSI Stomach circulation
Urethra
(SHE)

CHI ENERGY AND WOMEN'S PRACTICE

Twice daily if possible women practitioners should massage the breast in a circular motion.
First, 36 times counterclockwise from the center of the breast outward then 36 times clockwise from
the outside to the center. Secondly, women should perform the same massaging action 36 times
counter and clockwise around the navel. Breathing should be naturally with the abdomen. The heat
that accumulates is not from friction. It is a result of practice. Take note that the healing
breaths order is different from that of men. The mammary glands and ovaries represent the sexual
essence which may be refined in women.
Women will have no difficulty in achieving the results that men achieve, and often in a
shorter time, as their concentration is better than men's. When beginning exercises of Chi Kung
Internal Work the methods of women differ slightly from those of men. Usually this takes the form
of a reverse order of sequence. This can be noted in the exercise of the healing breaths, wherein
the women1s order is changed. Also, in the exercises of massage where one increases or collects the
energy in the lower dan tien center. Women should follow a counter-clockwise then clockwise motion.
Women who practice Chi Kung meditation often stop having a menstruation cycle. The flow
changes to a light-brown cclor then may stop altogether. In three months to one-hundred days some
women have stopped their cycle. The method of producing such effects is very simple. Women should
concentrate their thought, mind, and spirit, on the point exactly centered between the breast. Turn
the eyes downward to that point. Once daily during meditation, one should massage the breast 36
times in a counter-clockwise motion then 36 times in a clockwise motion.
Preliminary Documents 21
 The breathing should be natural with the abdomen. Inhalation and exhalation should b e of the same
length and through the nos e . Follow the details of t e chniques as set f o rth above. Women must also
adhere to the rules of sexual intercourse. In the above meth o d, on e -hundred days allows for
conce ntration of ching(essence). Sperm is th e c arri e r of male e ssen ce and vaginal secretions and
expl i citly the ova a nd mammary glands rep re sent the " ch ing" o f wome n. Con c entra t ion without loss
will give force to the chi ener g y causing it to involuntarily circulate.
If the me nstrual cycl e st ops it i s of no concern . It i s a g ood s ig n that th e body and mind are
achieving a s tate of harmony. If one does not wi s h to s t o p the me ns trua l CYCle, she s hould
conce ntrate on the lower dan ti e n cent e r, omit th e bre ast mass age, and r e gul a te the breath.
The menstrual c y cle is controll e d by the hypothal a mus, which i s di rectly influenced by emotion s
and mental attitude. Cases of nega t i v e e moti o n s s topping the cyc le f o r o ne year and more ar e well
documented. The me ntal state attaine d by meditat ion posit i vely eff ec ts t he hy pothalamu s.
Psychologicall y ~ on e h a s calmed the emotions, stilled he r nature, and ceased to f ulfill h e r
de s ire s, with a pointe d me ntal conce ntrati o n. Th e bod y is motionl e ss a nd the fiv e b reath s ret urn t o
their origin.
Egg cells (Ova) in the ovary of a female ar e form e d bef o re bi r t.h an d have a f i xed n umber. None
ar e forme d af te r bi rt h. Howev er , sper m in men~ is continually being formed fr om pubert y to old age.
At birth, the f e male infant ha s about two milli o n egg e g g c e ll s . In c h i l d hood, many e gy c ell s
are destr o yed and ".. hen she re a ches pube r ty only two -hund re d tho usand remain. Each mon t h from
puberty t o menopause, between twe lve and thirty e ggs a r e fu r ther u s ed during t he me nstru a l cycle, s o
tha t when sh e r e ache s men o paus e o nly about 6,000 e ggs r e mai n. Th ese e g g s bec ome ha rd t o st i mu late
and hormo ne l e vel s d iminish with the men s trual c ycl e e vent uall y c e asing. Me n op a us e h as a r ri ved .
The roain chan ge s in the wo man now occur becaus e o f f e we r eggs and the d i mini s hed ::;e cretion o f th e
hormo ne o est r oge n.
r.tenstruation i s not nec e s sary t o a woman' s h ea lth! It is a n ind i c ati on th at. s he can c o n c i eve
children. If he r family is complet e or if she ha s n o desi re for c hild re n, i t is no t n e cessa ry t o
mens t ruate .

FIVE ELEMENT THERAPY

Even the slight e st move ment of a fing er , the blinking o f the eyes , or mo re s o , thought is an
expe nditure of psych i c energy. PhYS i ological harmony is direct l y influenced by c o nsci o us mov e men t
and tho u ght and indirectly i nfluenced by other fa c tors such as we ather, food, emot ions , and even
sound. Mo dera t i o n in all things is th e ke y to we ll balanced energ y . Exces s or de ficien c y will g ive
ri se to physi c al disease, e specially in t he c as e o f violent e motion, wh ic h impa irs the prope r
function o f it '5 related o rgan.
In Chi Kung, the bo d y i s divid ed into three regio ns; the head, che s t , and a bdo men. The
inte r nal orga n !:ii , five vi s cera (wu t s a n g) a nd s ix recep tacl e s (liu fu) are divid e d a s yin an d y ang.
Abov e th e diaphragm is yang and b e low it is yin.
The five vi s cera ( live r , h e art, l ungs, sple e n, a n d k idn e ys) have th e fun c tion of s t o r ing e nerg y
without draining. They a r e c o n s id e r e d y in. Ea c h i s d r ese r ve of vi t al en e rg y that wh e n d ep lete d
caus es illness to en s ue. I t is then n ec essary t. o repl e n i sh a nd res t ore th e orga n ~s e nerg y ba la nc e b y
Chi Kung thera p y.
When t he v i tal energy (c hi ) o f e a c h o rga n r c t ur n ~ '~. O i t ' s sour ce in th e o rgan (and i s not
depl e ted by th e fiv e sens e s) v i t a li ty is a c hie v e d . Whe n t h e f i ve chi a re ba l n n c ed a nd r educed t o
two by me ditation th a t is the union o f Ran a nd Li (fi r e and water). Wh e n t h e se two chi are r e fined
and unite d into o n e that i s th e uni on o f th e t ht'ee t r e a s ure s (s e x u a l e Ss enc e , vj t al e nerg y , and
spir it) .
The s ix rec epta c les, (gall bladde r, s mall i nte st ine, s tomach, la rge intesti ne, b ladder, and
tr iple burning spac e) h ave the fu nction o f tran s mitt i ng an d a ssimi 1 ating en eI'g y bu t no t ~ tor ing it.
They are c o nsider e d yang . Toge th e r the fi v e v i s cer a an d s i x r ece ptacl e s pe r form th e necessary
fun c tion s of life; re s pirati on, circu a ltion, and diges t ion.
Each of th e se organs, their f unctions, and affinit ie s are lj s t e d below as it correspo nds to the
fiv e eleme nt the ory (wood, f ire , e arth, me tal, an d wat e r). To illu s trate this th e o r y o n e must f ir st
ima g ine u ni ver s a 1 en ergy" the great chi" whi ch is t h e n di v idecl ::' y th e oppo s i t ion of yin and yang
into two major c osmi c force s . Yin and Yan g are then s ubdiv i ded into f iv e f o rces which are us e d t o
explain every substance and proces s o f change an d tran s forma ti on.

WOOD
The li ver functi o ns a s an e qualizer of blood. It corre s ponds to East, t he planet Jupiter, and
the color green. It i s u nited to t he gall b1adde r and i s c he cked by the f unction o f the lungs. The
energy o f the liver is manif es ted a s a ri s ing wa rmt h and has hi g he st ci rcu la tion during March and
A~r i l. This e nergy is ou t wardly judged in the nails a nd ey e s. It r eg ulat es the [ unction o f the
Slne ws and mu s cl e s and thus is t he s ou rce of phy s ical e xternal strength. So u rness, wind, and Spring
stimulate the Li ve r. Likewi se , a n y of the affinit ies of the wood e lement in mod e r a ti o n ha ve a
positive effec t and in exc e ss wi ll crea te a liv e r defi c iency~ He n c e, sournes s and win d in e xcess
will de p l e te the liver. Symptoms of defi c iency may appear as f u llnes s of the ches t, dry throat,
yellowish compl e xi o n and fatigue. The se symptoms will r e mi ss in the mor ning, wor s en in the
aft e rnoon, and quiete n t oward midnight. Li ve r illness c an b e a di r ect r e sult o f uncontro llabl e
ang e r, which i s cau s ed by an ov e r-abundan ce of the liv e r~s energy. Thus, when their i s an e nergy
defi c iency one i s tak e n by f ear, and when an exc e s s on e is c onsumed by anger. Ange r can be subdued
by grief and coun t eracted by sympathy. The ga l l blad der is united wi th th e liver and i s
therefore affected by the sarne affinites. Howe ver, the gall bladder has a spec ial f unction t o
o rjent all the o ther organs. Symptoms of it's defici e ncy r e sult in h e at in the e xt e rnal regi ons of
the legs a nd a bitte r tast e in the mouth.

22 Chi Kung Cor r e s po ndence Program

FIRE
The heart is the seat of spirit and consciousness. It corresponds to South, the planet Mars,
and the color red. It is united with the small intestine and checked by the function of the
kidneys. It's energy is represented outwardly by the complexion and the color of the tongue. The
ears are primarily connected to the kidneys but ar e also considered the ope ning o f the heart. The
circulation of this energy is highest during October and November. Bitternes s. damp hea t, and summer
stimulate the h ea rt 's energy when in moderation. All of th e element fire's affinities stimUlate
when in moderation with exces s and deficiency creating illness. Exce ss joy can also cr ea t e
deficiency and scatter the spirit. Joy is counteracted by fear and counteracts grief. Sweetness i s
used to drain the heart. Symptoms app ear as thirst, pains in the chest and fo rearm, and excess hea t
and pain in the palms. Th e small inte stine is united with the heart. Symptoms of the s mall
intestine include sor e throat, sho ulder and upper arm pain, and difficulty in hearing.

EARTH
Together the stomach and spleen receive the chi acquired externally (hou-tien chi or
postnatal). The spleen stores the nou rishing chi (ying chi) which circulates with the blood and
through th e meridian s . It corresponds to the center , planet Saturn, and the color yellow. It is
united with the stomac h and checke d by the liver. Ex terna lly the energy is manifested in the flesh
and li ps . The mouth is considered the opening of the spleen. It~s energy is strongest in April and
May. Sweetness and humidity in mod eration have a positive e ff ect along with the Earth~s other
affinities. The l as t fift een to eighteen aays of each season are said to represent the return of
the energy to the c e nter. The s pleen's ener gy can be drained by excess bitterness. Sympathy is the
emotion of Earth ana when uncontaine d will impair the functi o n of Earth organs. Sympathy is
counteracted by anger and counteracts fear. Symptoms appear as distended abdomen, dia rr hea, pain in
the big t oe or root of the tongu e . The illness will worsen at sunrise, quieten in the afternoon,
and remiss at sunset. The receptacle of the stomach is united with the spleen. It acts as a
reservoir ana distribution center for energy extracted from food. Symptoms o f excess e ne rgy in the
stomach may appear as intens e h ea t over the abdomen. Deficiency may appe ar as abdomina l pains and
chills.

METAL
The lungs control the cyc l e o f chi circulation in the body. Postnatal chi obtained from food
and water goes via t he spleen t o the lungs as doe s the prenatal (yuan chi) from the kidney s . Chi is
then circulated by the lungs through th e meridians. They correspond to We~t, the planet Venus, and
the color white. ~hey are c hecked by t he function o f the heart, and linke d to the large intestine
recept ac l e . The nose is the opening of th e lungs and the skin a nd hair ar e e xternal manifestations.
This e nergy is strongest in August and September. Dry weather in moderati on , along with sourness,
has a stimu lating effect . Sourness may be used to replenish lung energy. Pungency in exc ess wi ll
drain the lung s . Sorrow overfelt will also drain . Sorrow ca n be count erac ted by genuine joy and
counte ra c ts ang er. Symptoms of excess e nergy inClude bloc ke d nasal pa ssages, pains in the
shoulders, and h oarseness . Deficiency is indicatea by shortnes s of breath, abnormal urine color, or
disturbed circulation. Illness will worsen at noon, remiss in the aft ernoo n and quieten toward
midnight. The lungs are linked with th e large intest ine. Illn e ss of t h e intestine may appear as
disability of the index fing er , dryness o f the mouth or block ed nasal pas sages .

WATER
The kidneys correspond to North, th e planet Mercu ry, and the color bl ac k. Th ey are the seat of
the essence (ching) and ther efore known as the root of life. The ori ginal c hi (yuan chi) is born in
the l e ft kidney and e nters the spine or the ocean of chi (chi hai) through the gate of destiny (ming
men) between th e two kidneys. Chi is gathered and concentrated at this gate o f destiny. The kidn eys
are l inked to the bladder and chec ked by the spleen. The marrow , bones, and head hair relate to
kidney function. The ears are th e sense organ o f the kidneys and the ur e thra and anus th e ir
opening. Their energy is strongest in November and December. Bitter ness in moderation has a
stimualting effect on the kidneys. Saltiness ana col d ha ve a draining effect. Fear harms the
kidn ey and is counteracted by sympathy a nd counteracts joy. Symptoms appear as a nervous heart ,
easy to startle, shiny compl e x i on, or pain in the sale s of th e feet. Illness wors e ns during the
four Chinese double hours of Earth, quietens in the afternoon. and grows remiss toward midnight.
Condition s of the kianeys may also affe ct the bladder . Symptoms are pains in the backs of the knees
and littl e toes, flowing tears, pressure o n the ey e s. or severe headache.

THE TRIPLE BURNING SPACE

Thi s singl e rece ptacl e is linked wi th the heart and per icardium and is affected by joy. The
upper space may b e visualized as the esophagus, the middle a s the interior of the stomac h, and the
lower space as the urethra. It ha s the function of transmitting and assimilating energy and
controlling body fluids. I t is the source of th e nourishing chi (ying chi ) that circulates on t he
interior and the pro tecting chi (wai chi) that circulates near the surface in the subcutaneous
tissues between the s kin and flesh. It i s the "wai c hi" that is projected from the body in Chinese
boxing skills and healing practices. Symptoms include pain front of the ear , deafness, confusion,
or stiffness of th e ring fing er .

ABOUT CHINESE PRONUNCIATION

The official phonetic system of China is pinyin. Graphi c signs repr ese nting ideas and objects
take the place of the wri tt.~ n word. Meanings of words are f o rmed by combinations of these graphic
signs. The standard Chinese spoken word differentiates four levels of int onation established by
raising and lowering the voice. The "ch" in chi is r o manized as "Q" in pinyin. Pronounced (chee as
in chee se) the words are often seen romanized as: Qi Gong; Chi Kung; Chi Gong.

Preliminary Documents 23
 CHINESE NATIONAL CHI KUNG INSTITUTE
P.o. BOX 105
MOULTON, AL 35650

After reading the enclosed information, you may

continue the program by sending your:

Completed "Request for Level One" form with $30.00

Cashiers check/Money order Only

You will recieve:

A Certificate of Membership Acceptance

The Level One booklet teaching Natural Breathing, Controlled

breathing, Anus control and breathing, Dan Tien Center
breathing and visualization techniques.

A Request form for th e Level Two (s e cond month) exercises.

We know that you wi ll be satisfied with the knowledge

bought. We hope that you will put it into action so that it
will become wisdom earned.

I i QY cha!2£~ you tl~£~ !22~ !:2 £2n~.!nu~ ~g~ .E!.2g ra !!!L ~~

hope you will inform us. Likewise, we hope you will contact
us if you have questions concerning Chinese Martial arts.
We can supply you with an answer.

To enter the door and be shown the way,

you must be taught by the word.
The practice is uninterrupted,
and the technique achieved by self study.

FOREIGN COUNTRIES ADD $4.00 OVERSEAS FIRST CLASS POSTAGE

24 Chi Kung Correspondence Program

CHINESE NATIONAL CHI KUNG INSTITUTE

jiCHI KUNGl
CORRESPONDENCE PROGRAM

Natural Breathing Anus Control and Breathing

Controlled Breathing Dan Tien Center Breathing

LEVEL ONE
 TlEN TAO CHI KUNG THE COST OF OUR PROGRAM
Tien Tao Chi Kung originated on th e Chin ese We at the Inst i t ute r eg r et th a t we canno t offer
mainland. I t was transplanted t o t he Republic t h e program to yo u without charge. The fact is,
of China a t the turn of the cent ury , wher e it maki ng the p rog ram ava ilabl e to America has been
was kept an esoteric tradition. It wa s not cost l y . Our f u tu re intention is to make
uiH11 the l ast deca de that t hese esoteric tra ns la tio ns of the l arge volume o f Ch inese
practices were opened to those of non-Chine~e docu ments on I nternal work availab l e t o o ur
race. The therapi Bs a re an ass i milation of members, and we wi l l need suppor t.
ancient Chines e , East In di an, and Tibe t a n
t ra ditions. The systematic program has not vIe have designed th e program financially so it
changed. Th e CNCKI was conceived to bring wil l not be a burden to you . This art in the
these practi ce s of longevity to Ameri ca. . Republi c of China is some wh at expensive . A 3
Curr e n t ly the In ~titute is administrat ed by: month program will cost U.S. $400 because of the
Profes sor Ch i Kuan wen, Chief Advisor, na.ture and secrecy of it. r-fartial arts schools
Huntsvill e , AL in America today range f rom $25-$100 pe r month.
Mr. James Lee , Advisor, Huntsville, AL
Professor Lee De Lun, Advisor, Taipei, ROC Th e information and met h ods of Tien Tao Chi Kung
Prof essor Cheng, Yi Han, Advisor, Taipei ROC are not available anywh ere e l se in the United
Mr. Jah D. 1,0, Director, Moulton, AL States. We feel that the unavailability of the
methods makes our offer very fair. In less than
one year you may compl~te the entire
WHAT OUR MEMBERS SAY correspondence program (36 methods) (w i th
p ersona l counselling in your horne ) for only
"Sin ce your first corresponoence with me I $30.00 e ach month. The price is muc h l ess than
have g i ven up caffein e and sugar. Many t i mes most martial arts schools, and the total price
during training, I ca n feel heat (similar to is l ess than a three mo nth pro g ram in the
water flowing) to my hands ano fee t" Re public of China (and yo u save air-fare to get
--- Richmond, Ky there because we bring the Chi Kung Program to
yo u! )
TO OUR MEMBERS
"I have e l ec tric like vibrations on my
fi nge rs , but my mind tends to wander" You have now read the Introductory and
Hunt. Sta., NY Preliminary documents. You should have a good
understanding of the origins and prinCiples as
well as the preparation s and d etails to begin
"T h ave !:'.trong pleasurable sensations of your practice of Intern a l work. We are glad to
elec tricity through the body, like bubbling see your interest and know that your eff ort wi1l
wat er , v e ry 1 i ght, r u shing throughout" not go unrewarded.
Albion, CA
In the above mentioned documents , two exe rcises
were explained, Natural breathin g and silent
Sitting. They are the only two methods which
will be repeated in the program. Natural
ABOUT THE COVER breathing is the foundati o n for all breath
control and Sil e nt Sitting i s th e foundation for
Th e drawing s shown on the front are mental control. If you have already started
r eprod uction s from "Hsing-ming Chr Kwei" or e x e rci si ng these methods, al l the be tt er. If
"Mean ing of Nature a nd Destiny". Written in the not, it is of littl e concern. Follow the
sixteenth century, the book is used to exp lain program d ilige ntly and you will p rogres!'> beyond
meditative breathing techniques. The l e ft the fo undations.
drawing exp l ains that C'hi energy will awaken
when the yin and yang ene rgies of the body are The explanations of thA exercises of hreath
balanced . Postnatal chi derived [rom food and contro l are kept simple and short in order to
drink will t hen liberate prenatal chi stored in avoid confusion. Do not underestimate their
the bone and marrow. On the right: "A spark impor tance. If th e r e is something you do not
will be born i n the pot (abdomen) when cinnibar understand write to us. Th is ~rograJtl is of old
(elixir) is insid e and mercury (spir it ) is organized. The foundati o n of each level is
enough. Af t er they are mixed the yell o w seed buil t on the one before it. I t has been
(chi) is p la nt ed and will grow. You may laugh translated well, and we think the exercises
at the caldron {potl but it's drug is lif e so require little study to understand, but effort
don't waste tim e i n idle talk. You may la ugh to compre hend their worth. With sincerity you
at the caldron but it's method is to cultivate will find serenity.
the essence. (W hen t he river is c a lm y o u will Th e mind of man searche s outward all day.
fin d the g em). My f o rm i s Shen Tai The further it reaches,
(spirit ua l). When the f l ower opens the n e ws the more it opposes i tself .
wi)} be of the yellow seed. Refining the Only those wh o look inward
sexu a l essence mu st be controlled by the soul Can sensor their p ass ions,
o r else jt is as if yo u are boiling an empty and cease the ir tho ughts.
pot". Th e s ma 1 1 fi gure fannin g the pot Be ing able to cease th e ir thoughts,
repr ese n ts " kindling the fire" by regulating Their minds become tranquil.
the breath. The caldron pot in which the
essence is boi led (to become chi) is the lower CONTINUE OUR PROGRAM
abdom en. Refer to the back cover (page 20)

Copyright~1985 Chinese Nat ional Chi Kung Institute

All rights reserved: May not be reproduced in part or whole without Axpre5s writte n permission

2 Chi Kung Correspondence Program

 VISUALIZATION TECHNIQUES
SUMMARY

Locate the three Dan Tien areas (fields of elixir) and understand the energy circulat C's frcw,
the lower, rnidd 1 e, to the llpper centers.

Concentrate deeply while visualizing Chi energy as light, heat, or color entering the body Clnd
being stored within the dan tien areas.

Use the daily and seasonal visualization practices as outlined in this section.

Intense concentration is the secret to awakening the life force. Where the mind goes the chi
follows. This chapter will discuss techniques of visualization in which t_he concentrat ..~d mind
visualizes the life force in various states as i t is absorbed and awakened.

As always one must first enter the meditative state. Visualization sometimes takes place with
the process of inhaling and exhaling and sometimes doesn ~t. Remember all are endowed and sustained
by the life force unconsciously, but with mental concentration we can absorb, increase and circulate
the amount of energy.

Pf>!rhaps t.he simplest method of visualization is to imagine the chi energy being absorbed
through the nostrils in the form of pure energy. It is then stored in the lower dan tien center and
manifests as heat and light. After sometime imagine this heat and light to ascend the spine and
descend vertjcally the front of the body until it reaches the lower dan tien center again. Thp
genuine manifestation of the erergy will be in the form of heat and has already been discussed.

A variation of this technique is to imagine the energy being absorbed as a light where it
circulates either with the breath or without it. Imagine two white lines of breath entering the
nostrils and store the light in the lower dan tien center. Subsequently, when inhaling imagine the
light to ascend the spine to the head and exhale lowering it to the dan tien center again. Remember
to f allow the guide I ines of regu I ating the breath. Var ia tions of the colors may be yellow or bl ue.
(Colors have a mystical association)

When your meditation becomes natural and effect:ive you will actual Jy breathe through the pores
of the skin. If two-thirds of the skin of the body is covered by paint or obstruction, breathing
becomes difficult and event.ually brain damage will occur. With perserverance, one wi] 1 actually
feel the skin breath. A preliminary method of visualization will be helpful.

When inhaling imagine the chi energy entering every pore, and when exhaling imagine the unclean
breath(chi) of the organs is expelled through every pore. This is most effective when performed in
direct sunlight.

The following method corresponds to a seasonal cycle. During the times of the solstices and
equinoxial cycles absorb the breath as follows: During the spring equinox, face the East and absorb
the green breath of the planet Jupiter making it e'nter the liver; At the Fall equinox face the West
and absorb the white breath of the planet Venus making it enter the lungs; At the summer solstice
face South and absorb the red breath of the planet Mars making it enter the heart; At the winter
solstice face North and absorb the black breath of the planet Mercury making :it enter the Kidneys.
In the last month of each season face the sun and absorb the yellow breath of the planet Saturn
making it enter the spleen. The rationale behind this method is that the maximum influence of the
five elements corresponds with the seasonal cycle. The element wood has maximum influence at the
spring equinox and minimum at the fall equinox. Each of the element_s follow this pattern with the
exception of Earth whose maximum influence is in the last month of each season.

A similiar method establishes the cOIT,_munication of the breath with the organs. One beckons the
green breath of the East to connect ....'ith the liver and open the eyes and the veins, the red breath
of the south to connect with the heart and tongue and be the blood; the yellow breat.h of the center
to be the flesh; the white breath of the west to enter the lungs and be the skin; and the black
breath of the north to enter the kidneys and be the bones.

Another method uses only the red breath to transform the body. Between the hours of 5p.m.-
7p.m., one may concentrate on the red breath and bring it down to a distance of nine feet in front
of your eyes, in the shape of an egg that_ glows brill:iant_ly. Let the red breath enter the mouth and
circulate through the body until it reaches the upper dan tien center(Ni Wan or in physiology, the
pineal gland). There it changes to fire and causes the body to glow wjth the red brilliance of
fire. Concentrate so that your body becomes the brilliant red breath.

A method that is distinctly Taoist is to imagine a manikin three or four inches in height,
dressed in intr:icate ritual fashion, and have him lead the breath through the body as the spirits of
the body revue. Each of the spirits must be known by name and intricate detail, as the manikin must
address them to recieve authority to pass. Having completed a successful tour ensures proper
circulation of the breath and most important that t_he spirits are resid:ing in their respective
places. When the spirits have left the body, death ensues. Such were the ancient practices.

Level One ---------- 3

 Taoist practices also in clude me tho ds for obtaini ng sol a r and lun ar essences. At dawn
co ncentrat e on t he red s un~s purpl e bri lliance in nine ray s ; at midni ght absorb th e ten y ellow rays
of the moon . Ot her meth ods ran ge from absorb in g t he chi e nergy of mounta ins, trees , and l akes to
meta ls and stones.

Some v i sualizati o n methods are l ess pl e a~ant, suc h as the med i tation used to reali ze t he
i.mtxnr.enane e of li fe and to supress the sens ua l des ires. The meditator visual iz es the body as it is
a corpse and sees th e progress iv e degeneration through the co lor of death , deca yi. ng, remain s of the
fles h and organs ; th e rotti ng o f the body; the body bein g eate n by carnivorous animal s ; the bo nes;
and the re turn t o dus t . The idea is to awak e n t o the impe r menance of the mortal \o,'o rld.

Other met hods a r e used f or c uring illness . One mere1y directs t he ene r gy t o the necess ary spot
t he n exhales the illness through the mou th.

One im porta nt point mu st not b e overl ooked . Neditat ion has as an ai m the union of the
meditator and the Supr eme Being . By us in g the methods of vi sualiza tion one is l ayi.ng the
found ation. The found atio n ha s b ee n su ccessfully lai n wh e n the chi e nergy genuinely manif ests and
is felt to circula te in the micro-cosmic orb i t. At that t i me t h e mind must b e perfectly sti ll and
e mpt y o f p he no me no n, to refine th e c h i e nergy into spiritual con sciou s n e ss . This sublimating ta kes
place in t h e t h r ee mos t i mporta nt a r ea s of t he body, t he dan tien ce n te rs. The lower dan t ien,
midd l e dan t i en , and u pper dan tien are the cau l drons wh e re the ori g inal ch:i e nergy (yuan chi)
endowed to ea ch pe rson befo re birth is lo cated , and ar e th ~ ar eas where the essc nce(ching}, chi
ener gy , and spi rit arc transmuted.

An interesti ng not e is t he ety mology of the wo r ds "dan tien ". 'l'h e Ch i nes e cha ract er "dan" is
th e equiva l ent o f I' elixir " in English. An el i x ir is a vi t a l drug use d t o attai n irr.Ino rtality. The
charac t er "t.ien " mean s f ie ld o [ cul t.i va t.i on for I·icc. T hus , dan tien is the a r ea of t_he dr ug of
immorta li ty. Th at dr ug is th~ int e rnal original e nergy(yuan chi , Nei Chi} .

The exact locati ons of the dan t .ie n are as are dif ficult to ren der a nd often th e areas are given
genera 1 loea ti ons . To a I most ev e r y Chinese in the Re p ubl ic of China , the words dan tien re~r.es ent
the lower abdomen. Thoug h t h is is a common word, the fa ct that ther e are t h r ee in the body i s not.
On ly those who are k nowl ed geable of Chi Kung a re awa r e.

The l ower d an t.ten center is the most important of the th ree . It is there thot. the
ching (essence) must b e I'e fined t o produce the chi energy a nd spir it. In a se n se , it is the
founda tion of t he fo undation .

The lOIo.'er ahdomen contai ns thr ee important posi ti ons; the dan ti en is t he most important , ch i
ha i or the oc e a n o f chi, and mi ng men or th e g at.e o f destiny. The thr ee a r e ofte n co nf u sed as t o
l ocation. Dan tien is often thought of as the same as chi hai and mir"lg me n, or the later is placed
b e hind the dan tie n. Ming men is sometimes thought of as the nave l, someti mes as the l e ft kidn ey or
t h e ri ght kidn e y , and somet. imes bet.ween the k id neys. Chi hai may b e three j nches belm.., th e nilvel,
or it may th e dan ti en itself or loca ted beh ind it.

The followi ng fi gures s how t he s tandard conception for the se three import ant areas. The lower
dan tien is l ocated 1 . 3 in che s hel o w the navel , inside t he abdomen a t a ratio of 7 - 3 horizonta l ly.
It i s the point just bel ow , i n fren t of and cente red between the kidneys . I t i s linke d to the upp er
dan tien center and to the sules (yung chuan) o f the fe~t. Fjgu J;;~ L

Figure I
THE LOWER DAN TIEN CENTER
--. -- -------- ------------- ----- -- --~ - _.-------1

U"
•
Iklow··

- - - - - - - - -- - - - - --- - - - - - - - - . - - - ~~~-- _~~_I

4 Ch i Kung Correspondence Progr am

 Ming men is located between the kidneys, and the original chi energy is born in the left kidney
and leaves through ming men. It proceeds into the ocean of chi(chi Hai) which may be seen as a
triangle formed by the point 1.3 inches below the navel, ming men, and hui yin (between the anus and
the genitals).Fiqure ~

Figure 2
THE TRIANGLE OF THE OCEAN OF CHI

Ming Men
1.3"
Below
Navel

Hoi Yin
------~-~--------------~-~-~--~-

When the ocea n of chi ha s genuinel y man if ested t_he energy in the form of heat, it wi 11 of it's
own, ascend the spine sometimes completely and sometimes partially. wi th perserverance it wi 11
complete the circuit of the micro-cosmic, thus, the foundation will be lain.

Each of the dan tien areas is composed of nine cubicles or chambers. There exact locations and
names are somewhat vague. The yellow court is a term used to describe the areas where transmutation
of energies take place. There are two represented by the area abehind the eyes,the upper yellow
court, and the middle yellow court in the area of the spleen.

Figure 1 shows the representation of the lower dan tien chambers. Each chamber is one inch
square. The lower dan tien itself is represented as 1.3 inches below the navel, and the spleen is
located three inches above the navel.

Figure 3

------------------ --,--------------------l
THE NINE CHAMBERS OF THE LOWER DAN TIEN CENTER
~--

17~ =
f-!-t-L
N ...':;-:=~~: r2-r.!.
1.3" Below r!-~
~r---- Min. Men

9 , \
~
rI
fHulYlnJ

,
-----------~-----~----~-----~-~---

Level One
 ------- -- .
Th e middle da n tie n c enter j s situated one in c h fro m t he e nd of th e h e art and thr ee in ch es
insid tO, t he chest. The other cubicle s a re.~ p laced v er t.ical ly in the c he st. E'igure i.
Figure 4
THE MIDDLE DIINJIBN--9'!,TE!l

4 8
2 9
5
3

Th e upper d an tie D CCI1l. t:r i s kTl U ..i f) cI S Ni Wan, a tra ns criptio n of t h e Ruddtd s t_ Sans krit word
"Nir vi:ln a ". Lit c'r a ll y , Ni Wall n:~an~; mHd pill. NiT vflnCl denotes the (i nu] abs oJ ute uni on of Iran wi th
the SuprC'llle . Th js CE' n t _C' r cC:Jl(.'S!>t;!lr]S t .o th f.> pine al g l an d. I t is wher<-' t h e Sp i l' it i !:'> ref in e d.
!X~Lur t" ~ .

Figure 5

r-_......... !..l:lft-YERER_.QAN 'l'IEN CE NTER

T h E'se re pr es€!n t. ations il re no t ex a c t_. only t h E> lo c a tions of eac h o f th e dan t ien ccnt~rs c a n be
e x ac t ly ~ isce r ned . As t he h e~ t cu r ren t ma ni (cs t s Hn d flo ws l ik e water t he positio flS ot th e dan li e n
a r eas will be ex pe ri e n ce d wit_ho u t quest.ion . 'l'hc l o ("a t,lo n of the Uun ben arE>as i s preci5~ <:I.nd can
be u s e d i n v isua lj, zat ion un ti l t hem . Be low i s the r e prese ntat ion of t he thr ee dan ti RD are as j,n t he
body.E' igu~S. ii. (Tb e s haded ar eas re pre sE>nt the dan U e n ce nter s) .

6 chi Ku nlJ Corn~s po nc1 e n ce pr ogram

 Figure 5
THE THREE DAN TIEN AREAS

I Upper

• Middle

Navel -----.f
~ _ _ _ _ Kidney

Lower

KEY TO THE NINE CHAMBERS OF THE THREE DAN TIEN CENTERS

A.' THE NINE CUBICLES OF THE LOWER DAN TIEN CENTER
1. The "lower fi eld of th e el ixi r" (Dan Tien)
2. The Palace of Jade
3. The Chamber of Government
4. The Purple Chamber
5. chamber of Moving Pearls
6. Heav e n's Cover Chamber
7. Chamber of the Ultimate
8. My ste riou s Chamber of the Elixir
9. Chamber of Splendor
10 . Spleen
B. THE NINE CUBICLES OF THE MIDDLE DAN TIEN CEN~'ER
1 . The "middle field of the elixir!! Dan Tien
2. Chamber of the My s terious Elixir
3. Lower Inch of th,e Heart
4. Chamber of the Ultimat e
5. Chamber of the Splendor
6. Heaven's Cover
7. The Twelve storied Chamber (esophagus)
8. Chamber of Government
9. The purpl e Chambe r
10. The Throat

C. THE NINE CHAMBERS OF THE UPPER DAN TIEN CENTER

1. Th e Highe st Field of the Elixir (Ni huan)
2. Chamber of the Mysterious Elixir
3. Chamber of the Jade Emperor
4. Chamber of Hoving Pearl s
5. Chamber of Splendor
6. Purple Chamber
7~ Chamber of the Ultimate
8. Cover of He aven
9. Chamber of Government
10. Entrance of the Spi rit
Taoist Interior v i sua lizati on circua ltes th e breath with the consciousness t hrough each
chamber . One may also imagine the breath to circulate through the cubicles beginning with the
lower, middle. the uppe r centers.

Level One 7
 THIRTY SIX EXERCISES OF BA TAO CHI KUNG

The thirty six e xercises of Tien Ta o Chi Kung ar e mostly of the Ba Ta o (forced) meditat ion
di vi sion. They will nourish and awa ken the chi energy in a short period of time. With the use of
;,:,:r.tal control, muscular f orce, an d r espiratory techniques they achieve the same r esu lt that wo u ld
take muc h l onger with na tur al med ita tion. When one takes a shor ter route the r is ks ar e u su ally
higher and such are the risKs of fo rce d meditation. Too much force may injure t he internal organs
when unn a tu ra l press u r e i s created . Usual l y , th e adverse e ffe cts ar e not immediatel y visib l ~, but
remain latent in the body. Adv er se ef fe cts can be avoid ed by reme mber i ng t h e following pr i nci ple s.

1. Remain relaxed with the mind always co ncentrated and in

contr ol .

2. Never exceed th e l imit s of inhalation and exhalatio n

prescribed in th e exercis es .
3. Do not s tr ain whe n u si ng muscular f o rce. Us e ge ntle ,
firm , smooth muscula r contraction.

4. Do not expe riment with the exercises . St ic k to t he

schedul e .

S. Do no t omit any of the exercises and always do the

prerequisite exerc ises .

6. l"hen co nc l uding every sess i on of meditation col lect the

energy at the l o wer dan t i e n ce.nter. This may be done
by massa g in g t he ar ea in a circular motion 36 times
c l ockwise and 36 times counter - c l ockwise.

7. After collec ting the energ y a t the lowe r dan tien

center, rub the palms together briskly and plac e them
over the eyes for three res pi ra tion s . Then open th e
eyes slowly. Do not immed i a t e l y mOve fr om your
position , wa it unt il your bo dy cools down and th e
perspiration evapo rat es .
8. If one fo l lows these princip l es avoiding bod y
movement (unles s presc ribed) th e re will be n o adverse
effects. Howeve r, some o f the effects t hat could be
expecte d if the exercises were abused ar e:
Any of the int.e rnal organs ma y be damaged by crea ting
excess muscu la r and respiratory pre ssure. The severe
eff ect may be in te rnal hemorrh agi ng or in lesser ca se,
a hernia . In the be ginning one may experience nau sea,
belchin g , v omiting, dia r rhea , yaw ni ng, loss o f
appetit e , i nc re ased sexua l desire , and c o ughing . These
symptoms arc produc e d by t he ch i ene rg y clearing the
psychic chan ne l s of t he obstruct i ons crea t ed by the
str es s a nd stra in of everyday life. This stress may b e
psychological, phy si cal , or spiritual . Excess internal
he at produced by f orced meditation wi 11 somet imes
damag e tissues or c ause hallucinations. If o ne always
col le cts th e he at current at the lower dan t ien center,
the re will be no s ide e ffect. Fo llow th e p r og r am ,
and t.h ere wi 11 be no ris k of injury.

A grea t Yoga ~1a ste r said the qualifi ca ti o n s o( a tr ue Master a re not physical but spiritual . A
hea lthy body d oes no t indic at e high er us e of e nergy, nor do e s a weak body indicate an enlightened
mind. These exercises awaken the ch i energy that will be used t o strengthen the body, st ill th e
mind , and gain a wareness .
The positive ef fec ts on he alth will be notic ed immediate ly (as in exercise 25) a nd long term.
In general , Ba Ta o c hi Kung e xer cises the ci rculation of chi e ne rg y to just one par t icular area.
Any illnes~ of th at a rea will improve as th e blood an d chi c lean the impurities and rej uv enate.
Ex e rcises (1,2,3,4,6,7,8,12,13,14,15,30,31) will have a positive e ff ect on gastro-intestinal
problems . Incre ased efficiency in dig esti on and e li mina ti on will be the natural result. Each of
th e org an s will be str e ng the ned and cl eansed.
Exe r cise 10, Kidney Breathing, will improv e l owe r back s trength.

Exercis e 12, wai s t Breathing , will improve l i ver, spleen, and kidney problems.

Exercises 17 and 18, The Back Ne thods , wi 11 j mprove shou I der a nd back prabl ems.

8 Chi Kung Cor responden ce Program

Ex e rcis e 20 , Guiding the Chi to the Arms, will improve knuckle and joint problems, arthritis, and
nervous pain.

Exercise 23, Iro n Uppe r Abdomen, will improv e stomach and liver problems.

Exercise 25, 'fh e Equal izing Method, will improve respiratory probl e ms and int e rna 1 injuries.

Exercis e 26, The Throat Pra c ticing Me th o d, will improve throat problems and respi~atory infection.

Exercises 28 and 29, The underarm methods, will improve chest and underarm problems.

Exerci se 3 a t The Perineum practic ing Met hod, wi 11 improve sexua 1 abi Ii ty, impotence , and diarrhea.

Exercise 33 , The Iron Legs Method, improves leg and joint problems and should be practiced by
pregnant wom e n.

Th e Iron Body Methods train the breath to react unconsciously, preparing th e body for defense.

All of these methods are to be emp l oyed as written in the schedule, with the purpose of
conserving a nd transforming the essence t o p os tnatal chi energy. The t erm chi is used as breath and
when be ginning the chi circulation exercises, one only imagines the e n e rgy circulation until the
inner he at current develops. One ·should th e n u se his willpower to circulate the heat through the
mi cro a nd mac ro -co5mic orbits. These orbits represent the basic f oundation fo r a healthy body, a
ca lm mind, and increased awareness .

THIRTY SIX EXERCISES OF BA TAO CHI KUNG

1. Natur a l Breathing
2. Controlled Breathing
3. Anus Cont rol and Breathing
4. Dan Tien Center Breathing

5. Si lent Sitting
6. Th e Inhaling Breath
7. The Exhaling Breath
8. The I ron Abdomen

LEVEL THREE

9. Cultivating Yang energy through the e yes

)0. Kidney Breathing
11. Rasi ng the Chi
12 . wai st Breathing

* Not including the supplemental exercises

Th e following schedule is recomme nded for the Level One exercises. Oepe nding on age, health,
and discipline one hundred days should suffice in awakening the heat current or accompanying
symptoms of chi energy. If after t h e fift eent h we ek you are not aware of th e e n e rgy current, do not
be dismayed. The physical constitut ion o f e ve ry individual differs and th e ti me necessary to awaken
the lif e fo rce is not fixed. Continue to exercise and in time the energy will make itself known.

All of the previous chapters should be read with special emphasis on "Pr epa rations" and "Det.ails
of the Techn i ques" .

SCHEDULE OF LEVEL ONE EXERCISES

Spend on e day with each exercise to thoroughly become famili ar with it . After becoming
familiar with all four methods the n if time permits, practice all fo ur each day afterward. Always
begi n by exercising the natural abdomina l breath to stabilize breathing. Spe nd at leas~ ten minutes
with natural breathing befor e b e ginning any othe r methods. Practic~ the breaths 1n sequence,
natural, controlled , anus, and dan t ien ce nte~. Always begin by natural br e athing even when you
will practice just one of the others. Become familiar with all the breathing patterns of each
exerc i se . It is necessary to practice th ese exerc ises daily for thirty days. Level Two results
depend on building the foundation through Level One. Spend as much time as possible meditating
daily. Driving the car, at the office, at work, concentrate th e mind and regulate breathing by
these four methods.

Level One 9
EXERCISE ONE: NATURAL BREATHING (WITH THE ABDOMEN)

Relax your body releasing all the tension you have,

especially in the abdomen and the joints. Close your eyes
and look at the tip of the nose. Stop all thoughts in your
mind, and concentrate attention on the lower dan tien

center. Breathe long, evenly, and Slowly. When inhaling

the abdomen expands outward. When exhaling, relax, allowing
it to contract inward slightly. Use slight force to
contract it. When the abdomen expands it should gently form

a "pot belly". Respiration should be as a circle without

interruption, inhalation and exhalation changing
unceasingly.

Inhale evenly and slowly for 6 seconds to complete a

100% inhalation directly into the ocean of chi. The lungs

and chest should show no expansion.Figure 1. Relax the
abdomen allowing exhalation slowly and evenly to last 6
seconds. Repeat this continUOUSly by inhaling 6 seconds;

exhaling 6 seconds.

Regulating your breath will be difficult at first, but

with practice you will be able to increase the time to 30
seconds inhalation and 30 seconds exhalation. This is known
as ventilation or "kindling the fire".

10 Chi Kung Correspondence Program

 f
I

/I
I
I
I
C
\
\
\
\
~

NORMAL BREATHING INHALE AND EXPAND

Figure 1

NATURAL BREATHING (WITH THE ABDOMEN)

1. Relax your body.

2. Close your eyes and look at the tip of the nose.

3. stop all thoughts in your mind.

4. Concentrate your mind to see inside the dan tien center.

5. Inhale slowly (6 seconds) directly into the ocean of chi

while expanding the abdomen.

6. Relax the abdomen exhaling slowly 6 seconds.

7. Repeat this exercise a minimum of 10 minutes if other

methods will be exercised simultaneously, 20 minutes if
not.

Level One 11
 Concentrating the mind on the lower dan tien center

whil e slowly counting a 10 second inhalation and exhalation

will help to stop the thoughts. Figure leA) represents the

breathing of a woman usually shallow and with the upper

section of the lung s . (B) r e prese nt s th e ordinary breathing

of a man as he breathes more deeply but only with the lower

section of th e lung s and not the abdomen. Both (A) and (B)

are to be avoided. Only abdominal breathing (C) will

cultivate the life force.

THE GREEN DRAGON AND WHITE TIGER UNITE IN THE LOWER ABDOMEN

Th e gr e en dragon represents fir e . t he heart, and the

t rig ram Li. Water, the k i dneys, and t~e tr igram Kan are
sym bolic of t he white tiger. When t he t l. ge r and d ragon are
un ite d in t he ca uldron (lower ab d omen) yin and yang energy
ar e i n stable equili brium (su i hu o ji j i) an d t he heat
current of ch i energy cir culates through the body.

12 Chi Kung Correspondence Program

 EXERCISE TWO: CONTROLLED BREATHING

This exercise is a method of holding the breath (pi

chi). The ancient Taoists practiced holding the breath to
make sure it passed through the entire body from the nose

and mouth to the ten fingers. This began with an

apprenticeship and holding the breath from three to twelve

counts and was known as a small series (hsiao tung); one

hundred twenty counts was a large series (da tung); from the
large series one was able to cure himself and treat his
illnesses through breathing. At 300 counts the eyes no
longer see, the ears no longer hear, the heart no longer
thinks, exhalation is then little by little to avoid

decompression. When able to hold the breath a count of one

thousand, one is near to attaining immortality.

We do not advocate this ancient method and believe it

to have serious disadvantage when not exercised properly. A

Master should be consulted when practicing the large series

of holding the breath. However, if controlled breathing is
practiced it will serve to regulate the breath and cultivate

the postnatal chi energy.

Begin by relaxing, closing your eyes and looking at

the tip of the nose, stopping all thoughts in the mind, and
concentrating the mind on the lower dan tien center. Inhale
50% directly into the ocean of chi while expanding the

abdomen. Hold the breath for three counts (three

heartbeats) without exhalation.

Level One 13
Inhal e the remaining 50 % and h o ld it for five counts (five

h e artbeats). Relax the abdom e n and with gradual slowness

exhal e to th e no rmal posture. Repeat this met hod 10 minutes

minimum. Figure2.

Figure 2

CONTROLLED BREATHING

1 . 2 . 3 . 4 . 5 .
HOLD- - --_.._----- HOLD
-- -~-
INHALE
--~- - - - 'l'HREE INHALE
- - FIVE.'- - - ------
SLOWLY
50 % COUNTS 50% COUNTS EXHALE

1. Inhale 50% into the o cean of chi while expanding the

abd omen.

2. Hold th e b reath for three h e artbeats.

3. Inh a l e th e remaining 50 % with out exhalation.

4. Ho ld the brea th for fi v e h e artbeats.

5. Re l a x and e xhal e slowly.

6. Re p e at for minimum of 10 minutes.

-~----' --------~---,
14 Chi Kung Corresponden c e Program
 EXERCISE THREE: ANUS CONTROL AND BREATHING

The anus serves an important function in Chi Kung. A

crude analogy is tying a knot in a balloon to keep the air

inside. Being able to control the anus will keep the

internal organs tight, and that is the secret t.o ohtaining

abdominal power and prolonging 1 ife. Indian Yoga practice

emphasizes the anus, believing that anus strength will

prolong a dying man's life by serveral days.

The first part of this exercise is to simply relax,

then using slight muscular control, push the anus forward

and upward toward the navel. Relax, then push the anus

backwards and upwards toward ming men center.

This is the basis for the second part and should be

repeated until you feel the following can be performed. You

must match inhalation and exhalation with the pushing of the

anus (with slight muscular force) toward the navel and then

ming men center. Inhal e slowly expanding the abdomen

simultaneously pushing the anus toward the navel. A gradual

100% inhalation with a matched forward and upward

contraction of the anus should be reached, then without

relaxing, slowly exhale simultaneously pushing the anuS

backward and upward toward the ming men center on the back.

Repea t thj s procedure 72 times·fj.gure 1.

Level One 15
Do not push the anus upward toward the Chung Mai channel, to

do so may cause h eadac hes. The procedure for opening the

middle (chung) channel (mai) is giv e n in the eight psychic

channels. (Level Three)

A-NAVEL
B-MIDDLE CHANNEL
C-MING MEN CENTER I B
I
I
I
I
I
AI.
\
\
\
\
\

Anus
Figure 3

ANUS CONTROL AND BREATHING

1. Push t he anus forward and upward to the navel, relax

and push the anus backwards and upwards toward ming men
(without regulating the breath).

2. Inhale slowly , expa nding the abdomen and simultaneously

pushing the anus toward the navel.. Without relaxing,
exhale slowly pushing the anus toward ming men. Repeat
72 times.

3. The eyes should be closed to keep the spirit from

wand er ing out side and the mind concentrating on the
lower abdo men. At no tim e should the middle channel be
exercised this way.

16 Chi Kung Correspondence Program

 EXERCISE FOUR: DAN TIEN BREATHING

This exercise can b e used to collect chi e n er g y in the

lower dan ti en center. Inhale 50 % expanding the abdomen,

stop the breath, and with a quick simultan eous action push

the abdomen muscles forward and outward, and push the anus

forward and upward tow ard the navel. Hold this posture for

three heartb e ats th e n r e lax, and exh ale slowly from the

abdomen. After th e 50 % inhalation and expansion, the

simultaneous actions of pushing the abdominal mu sc l es and

the forward upward c o ntraction of the anus should serve to

compress the air into the ocean of chi..!igure !. Repeat

this exercise 18 tim es a day, minimum, 81 tim es max .

 Figure 4

DAN TIEN BREATHING

I
,
A --~

1. Inhale 50 % e xpanding the abdomen(A) then stop the breath.

2. Quickly and simultaneously push the abdominal muscles

forward and out(B) and the anus forward and upwards(B).

3. The breath, abdominal muscles, and anus should be

conce ntrated toward the navel. The eyes are clos e d.

18 Chi Kung Corresponde nce Program

 BREATH CONTROL IS THE KEY
To cultivate fullness of the five energi es :
WATER

Th e body does not move and the ears stop desirin g to

h e ar externals. Then will the life force b e in th e
abodomen.

FIRE

When the heart is unstirred and the tongue stops moving

(idle talk) then right spirit will be in the heart.

WOOD

When one's nature is still and his eyes stop desiring

to see then the live r's energy is invigorated.

METAL

When passion subsides and the nos e stops the desire f o r

smell then the energy of th e lung s attains fullness.

EARTH

When thought is h e ld th e n th e energy of the four

elements unit e with earth in the center (yellow court).
When these five energies of metal, wood, water, fire,
and earth are smelted to pe rfection without being deficient
or in excess, then they will return to the basic substance.
This is known as "Three flowers gather together on the crown
(bai hui center) and the five energies return to th e ir
source.
The return of the five breaths to one is th e union of
the thr ee treasures (sexual essence, vital energy, and
spirit) .
Hold th e one by regUlating the br e ath in stillness of
mind, bod y , and spirit until the abdomen is hot with vital
generative force.
LEVEL ONE TRAINING
Practice these methods for four weeks. (Send your
r e quest for Level Two form after three we e ks). Do not
underestimate the importance of these methods. Exercise them
daily. They are authentic Chi Kung Martial art me thods.
They will build the foundation for Level Two. Our program
is designed to awaken Chi energy and circulate it through
the Micro-cosmic orbit. You must follow the schedul e d
program.

Level One 19
 CHINESE NATIONAL CHI KUNG INSTITUTE
PO BOX 105

MOULTON, AI. 35650

After the thi rd week of t ra in ing with the se Leve lOne

methods, you may continue the program by sending your:

Completed "Request for Level Two" form with $30.00

You will recieve:

The Level Two booklet clearly detailed and illustrated

including "Mantras and Mudras". Silent sitting, The Inhaling
Breath, The Exhaling Breath, and The Iron Abdomen.

A Request form for the Leve 1 Three (third month) exercises.

We know that you will be satisfied with the knowledge

bought. We hope that you will put it into action so that it
will become wisdom earned .

.ll 12.y ch~gce Y211 ~l~£i got i2 P~.ig .!:h~ l'!:29:!:~!"L ~~

hope you will inform us. Likewise, we hope you will contact
us if you have questions concerning Chinese Martial arts.
We can supply you with an answer.

To en ter the door and be shown the way,

you must be taught by the word.
The practice is uninterrupted,
and the technique achieved by self study.

Cashiers Check/Money Order Only

FOREIGN COUNTRIES ADD $4.00 OVERSEAS FIRST CLASS POSTAGE

20
CHINESE NATIONAL CHI KUNG INSTITUTE

ILCHI KUNGl
CORRESPONDENCE PROGRAM

SILENT SITI1NG THE EXHALING BREATH

THE INHALING BREATH 'THE IRON ABDOMEN

LEVEL TWO
 TIEN TAO CHI KUNG THE COST OF OUR PROGRAM
Tien Tao Chi Kung originated o n the Chin es e We at the Insti t ute regret tha t we cannot offer
ma in l and . It was trans pl a nted t o th e Repub l ic the pr og ram to y o u with o ut c h arge. The fact is,
of China a t the turn o f the century , where it making the progra m avail ab l e to Am e rica h as been
\0,'8 6 k ept an esoteri c tr adit ion. It was no t co st ly. Our f ut ure inte nti o n is to make
un til t .he last de cad e that these esote ric tr ansl atio ns of the l arge volum@. of Chine se
p ractic es wer e opened t.o t hos e of non - Chin e se oo cuments on Inl€;~· nal work a va ilabl e t o uur
ra ce. The th e rapies are an assimi lation of me mbe rs , an d we wi l l n eed ~u ppor t .
a ncient Chine se , East Indian, and Tibe tan
tr aditi o ns . 'I'h e sy s t e ma tic pr ogram h as no t We h ave de sign ed t he pr og ra m fi nanc ial ly s o it
c hange d . The CNC KI was conceived to bring wil l not be a burden t o you . This art in the
these pr ac ti c es of longevity to Ame rica . Repub l ic o f China is somewhat. exp e nsi ve. A 3
Curre nt l y the In stit ute i s admi n i s trated by: month pr o gram will cost U. S . $4 0 0 because of t he
Professor Chi Kuao He n l Chi ef Adv i sor, n at ure a nd secrecy of it. ~1art ial art s s choo ls
Huntsvi lle , AI. .in l\.meri ca to d ay ra nge from $2S- Sl0 0 pe r mo nt. h.
Jvlr. cJ ame s Lee, Adviso r, Hu ntsvil le . AL
Professor Le e De r~u n, J';d v isor, Tai pe i , ROC The in form ati on ~ nd method s o f T jen Tao Ch i Ku ng
Profes sor Ch eng, Yi Ha n , Advisor , Ta ipei ROC a re not avai lab l e an y whe rp. e l se i n t he Un it ed
~fr . J ah D. La, Direc t o r, Ho u l ton , AL States. We fe el that the u navailabi lit.y of the
methods ma kes our offer· ver y fair . In l ess th iHl
o ne y ea r y ou may com pl ete the e nt ir e
WHAT OUR MEMBERS SAY corr es p o ndence p rogr am (36 me tho d s) ( ...!i.t.h
pe rs o n a l counsel l i n g i n you r home) for only
"Since your f ir s t corr es pon dence with me I $ 30 . 00 e ach mo n th . Th e p r i ce i s muc h le ~s t h an
have gi ven up ca f feine and s ugar. Many times mos t ma rti a1 ar ts sc h ool s , and t .he tota l pr ice
dur ing trainin g, I ca n feel h eat (simil ar to is le ss t han u. thr ee month pro yr a m in the
wat er fl o wing) to my hand s a nd fe et " Republic of China ( and you save a i r - fare to get
--- Rich mond , Ky there b e cause we b ri ng th e ch i Kun g Pr o g ra m to
y OU! )
"Pe riod ically I feel il s light warmth in my
lo wer abdomen, but my hand s ting Ie very
defi nit ely and ever y time I practice. J hav e TO OUR MEMBERS
a l so fe l t as i f an e l ectr i c ~ l charg e mo ved down
my arm s once o r t wi ce la tely " Ke ep a pos iti ve attit ude . YOll s ho ul d b e usin g
On tari o , Canada th e meth ods d aily . PJ eas e note t hat th e prog ram
re qui r e s the n ec es sary time of 3- 4 we eks ea ch
"I have gen erate d h e at j n my lower ab du men Leve 1.
wi t h n o s igns o f. d iscomf o rt"
Port land, OR Se l f Cu l tivation is not a n easy path . It
rcquir fl s gre a t .....·i11. Y Ol) a re onl y in the se cond
"I have el ectri c Uk e vi br ati o ns on my le vel o f o m· pr o gram . Do not be di scour age d j f
finger s , bu t my mind ten ds to wan de.r " you h ave no physic al symptoms of Chi or it's
Hunt . Sta ., NY c irc ul ati on . Pe rs e rveran c(:.' is u must .

"I have str o n g ple asur.a ble sens ation8 of Con tinu e to f ol low the b r ea thing methods as they
e lec tr i city t_hr o ugh the body , 1 ike b ubb1 i ng a re out. l i ned in the prog ram. Reg ul ate your
wa ter, very li ght, r ushing through o ut " pa ssion s ac cord i ngly . Usc discjp l ine in eati ng,
Al bion , Cl\ d r i n ki ng , and sleep in g . If yo u ea n do thi s y ou
c annot fai l to r each th e goal.

ABOUT THE COVER Hou Tien (po stna tal) c hi is d erived from the
regul ation of b r e a th, a nd fro m food and wate r.
Th e dr aw ing shown on t.h e front i s a repr oduct ion Cut down your d iet, but you must ma i n tain
f rom "Hs iny -ming Chr Kwei " o r " Mea ning of Na ture h e alth. Eat p ro pe r f oods bu t eat on l y u n t il 2 / 3
and Des t in y ". \,lr itten in t he sixt een t h century , ful l . When th e he at of pos tnat al ch i d e v e lops
the bo ok is us ed t o expl ai n meditati ve br e athi ng it wi ll the n libera te th e pr en at a l ch i store d in
te ch n iqu es . Thi s drawj ng de fin es (Nei Yao) and the br ain a nd marrow.
( \va i Yao) . " Nei " me ans inte rnal and ".Vai" me ans
e xterna l . "yao" means d n lg o r medi c ine . Th e Ca n you concentr ate o n your breathing to reach
t h ree b i g dr u g s are the t h r ee trR as u r es; Ching harmony, and become a s a n innocent babe?
or sex ual es sen ce , vi t al e n e rgy or chi , and s hen
(spi ri t). Alth o ugh the r oo t of ea ch is th e s ame Ca n yo u clean t he dark mir r or within yourself
t h eir origin i s the cir c l e of b i r t h and death And make i t of perfec t purity?
tu r n i ng . Ma n's o r i gi nal h eLirt. i s lost when he
1.S overtaken b y sexua 1 desire . Con f uc iu s sa i d CONTINUE OUR PROGRAM
the ori g ina 1 int.ercoursC' i s "Chin g Dan" . That
j s Gol d e n E lix ir , t.he s pi ri tual e mbry o wh.i c h is Co ntinue t he pr o gram by se nding th e requ e st for
deve l op e d by t his in terna l a lchemy . Wh e n the Level 'l'hr e e f o rm. The e.ffecti vene ss o f Lev e l
d rug (chi ) goes th r oug h t he s mal l heavenl y Three d e pend s on t he a mount of ef fe ct i ve
c irc l e an d p a sse s t h r o ugh t h e upper dan tien (Ni meditation acco mpl ish ed u s ing t. hese Le vel two
Wan) (pin e al gland) it wi ll feel wa. rm and me thod s . Be natura l. Bu t be d i lig en t i n your
nat ura l. dai ly trai ning.

Copy right © 1985 Chi ne se Nati o na l Chi Kung In s titute

All righ ts rese rv e d : Ha y no t b e r ep roduced in part or wh ole without e xpre ss writ t en permissi on

2 Ch i Kung Corr e spo ndenc e Program

 MANTRAS AND MUDRAS
SUMMARY

Seek purity and Holiness in thoug ht, wor ds (rr,antra ), and action (mudra). In tota l relaxation
let the inner mind dictate where the hands are placed. Stil l the mind~s thoughts and concentrate
upon Holy word ( ~).

The trinity of Thought, \vord . and l\_ction i ~ expressed b y v i s ual i zation , mantra, a nd mudra.
The
u se of mudra ( ha nd ges tures ) with correspon din g mant ra formulas ( spoken words o r i ncanta tions) has
as it."s objectiv e , the psychic union of t he nleditator with the Supreme. Th e use of the correct
rnudra \I,'ith t.he correct mantra e n ables the medita tor to re leas e the anxie ties of the fiv e sen ses and
identify him se l f dire ctly wit.h th e Supre me.

In Buddhism, mantr as and mudras were greatly prolif erated by the Yoga Mast er , Asanga. He is
gen~ rally thought to bc the founder of Tantrism. Asanga's doctrine se ems to have been transmitted
through fi ve generations to , Fu Ku, who in 7 19 A.D ., travell ed to China fr om I ndia and became the
foun der o f th e Mi Tsung(secret doc t r i ne) Sect. This sect is s t i ll widely tau ght to the publi c in
the Republ ic of China today.

In Taoi sm , the mantra s and mudras wer e said to be given by the Dieties directly to men whose
mor-al character was of the hjghest quality and whose spir itual nature was such as t o allow them to
make use of the knowledg e. When the nine br eaths formed the myriad thi ngs out of c haos, the anci ent
books were also for rroed . Thus, this knowledge was tra nsmitted only to those who could use it, with
the hjghest know l edge never writ t .en down, alway s passed on orall y . Today in the Republic of China
t his tradi tion sti ll st.ands forma ll y , with " secret.s " being transmitted o rall y by blood oath wi th
instructions t ha t t hey shou ld never be wr i tten. However, this sounds ecce ntric and one imagines the
picture of c u J t.!-; t.r a nsmit tin g s~' cr c ts i n t he darkness o f night. Not the case. One has great
diffjculty i n oven f i nding t he o ne p er son who has such k nowl edge a n d whe n fo und he is always unde r
t he guise o f the proverb ; " He wh o spe ak s d oe!:> not know and he who knows does no t spe ak". Th e
ancients say t hat one pers on in a milli on may be i n possessj on of the anci e n t knowledge o f
"immortalit.y ", at. any given ti me .

Mantra tran s 1 at.e. d from San s krit me ans, " inst. r.ument. of though t ". Mantras are words that when
voca 1 i zed, r esonate caus j ng vi bratj ons in the body , producing c.::erta j n states of cons ciousness.
" OM" or " ADM " is representati ve of the rrost common mantra. It i s sa id to b e the vibrat io n of
creati on, it reverbe r n tes thro'ughout the u nive rs e .

word c ar r i es a mystica l mea n i ng in ma ny countries . In the Old Testament of the Bible, God
reve a l s hi s name to Mose s. The He brews he l d thi s name in revcranc e by hiding i t 's pronu nci atio n,
out o f respect , and out o f fear o f misu se o f the power of the name. Hence , the commandmen t, " Thou
sha lt not t ak~ the Lord's name i n vain" .
~ ,o)O\.<
In th e ~5t Upani shads the word has three manifestationsi creation, preserva tion, and
destru ction. Every word puts jnto act ion on e of t h ese manifes tatjons . Man is not defi led by what
enter s the mouth, but by what pruceeds from it. Saint John 1:1, "I n the beginning was the word, and
the word was wi th God , and th e word was God".

Thus. mantra is used to b 1ess or t o c u rsE". 'The meditator ca n u se these word s to join wi t h the
Su preme , t o bless and banish e vi l, or' in the case o f the Tao o f the l eft, to bri ng e vi l and
destruction . T hen~ a r e ma n t ras for protec ti o n, d e fense , causing rain , ha l ti ng ep idemics, or to tun e
oneself to the infi n ile v illr at io n of t h e u niv erse.

Mudras a r c the symboljc gestures of acti on t ha t sea l the word with the though t to achieve the
abso lute ur,jon . It. j 5 used in son le cases to r ecog ni ze the authenticity of the doctr i n e or teaching ,
or to rec ognize a certa in div init.y by knowing his hand sign or mud ra . The eso teric sect s use th e
rnUdl"a to recognize the ess ence of th e true knowl edge as opposed to the sects of apparent knowledge
wh o follow only the tra di t i ona l t eac hings .

Hudr as have a psychologicil l a no p h ys iologica l effec t o n th e nervous system . The outward ha nd

gest ur:e i s .symbo l ic of t.he inwar d olcnta l state o f t he meditator. The Japanese warrior-assasin s ec t
of Ni nj u t su employs ce rlain mu(] rils ""'hen conceal jng themselves to maintain an in tern al and external
state of invisibj 1 jt.y. By combining the mantra and mudr a an d regulating the breath one may produc e
an al tered state o f consciou snes s in which one no l o ng er pcrci eves the ou tside world, nor identifi es
with himsel f , o nl y wit.h creatj on.

Given below are exam ples of Mantras and r-tudr as that may be used togethe r or seperately.
PPorhaps t he most widely know n mant ra is " a u m" or "om". It i s sa id to v i b ra te with the atomic
esse nce of crea ti on . A Tibetan Vil r j ~tion is " Orr. Ma ni Padme H u m". The words "Amen", used by th e
Greeks, Romans , and Chri stians, and " Am in", u s e d by the Mus li ms , ha ve a s triking similarity t o the
n aum " of the Ved i c se r iptures.

Level Two 3
 One may sp e ak out loud the man tr a in which he
the di r ection of the mind. c an fe el the vibrat ions or silent ly say it under
A Yoga Master has s aid, "We speak when we exhale .
inhali ng. We exhal e muc h whil e we speak so we We ca n ' t speak: when
need mo re inhala tion. The more we inhal e and
the more e nerg y we consum e. By not spe ak ing , we restor e the energy which can be exhale
th e Tao ". used for union with

The "Of-1" mantra may be u s e d with any mud r a bu

b elow. The pr o nu n ciat i on of " OM" is as fo llows: t is c ommon ly u sed with the Amida mudra given

o - 0 - 0 - 0 - M
Only t he 0 rises , M does not. As wi th all of th e exerc ises i n this
teache r is an indisp en s abl e aid. book , an experi enced

The Amida mudra i s fo rme d by pl a c ing the th umbs in

make a circle .Figu re ~ Th e circle r e presen ts th e f irst joints of the index finge rs to
the per fe ction and etern it y of th e Tao . It signif i es
t h e descen t of the Buddha into th e world.

Figure 1
THE AMIDA MUDRA

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

The Pure Land Sect of Buddhi s m chants the mantr~
a lon ge r ve r si on fr o m f if ty to f iv e hundre d thousa "Ami da Buddha " or " O- Mi-To -Fo", an d s ometim es
nd t ime s per day. Su pp orted by fait h in Buddha "
forty eig ht vows and obse r va nce of precep ts,
this repeti tion enabl es them to e nd all though s
purif y thei r mind, a n d b e reborn in Par a dis e . ts ,
Every Chri stian i s aware of the power in the s
p r ayer. poken

The Indian monks who s pr ead Budddh ism in to China

impos sible t o tr a nsl a t e th e m di r ec t~ y t o Chine object e d to writin g the mantra s becau s e it wa s
se . And so it i s wit h the transl at i on of Chines e
Englis h. Below i s g i ven a ma n t r a o f the fi ve to
lowe r ed bass tone an d on th e se oond to l as t e l e ments . Th e correc t pronun cia ti o n is to mainta in a
s yllab le raise the sound sl ight ly by increa sing
force of t he exh a lation , then the l as t syllab le the sound tapers off as the
breath to enter the body . One ma y e ve n s ee th one imagin es the chi of the
e brea th a s th e c ol or of the el ement. Perfor med
this mantra will change th e Yin of t he bod y to Yang . da i ly
th ou ghts corne. One must purify the body before clean
Clean though ts produc e right emotio n. Th er e
mantra and it shou ld be done standi ng. is no corres pondin g mudra for this
The r o ma ni zed Chines e is given with an En g l ish
tran sl ation.
Note th a t the change of Yin t o Yang in me ditati on i s symbol
fi r e and water , i c of creat ing an equili brium of
or t h e manife~tation o f the h ea t curren t known
Yan g aspect s of the five e leme n ts. a s Chi. Also listed a r e the Yin and

MANTRA OF THE FIVE ELEMENTS

Chines e Rornanizatio~

Wood : Shan ren kan wo you ju y i.

Fire : Shan ren kan wo you min Li.
Ear t h: Shan ren kan wo you s hin shr.
Meta 1 : Shan ren kan wo y ou shang liang .
Wate r: Shan ren kan wo you IOU he.

4
Chi Kung Co rr espond e nce progr am
 MANT RA OF THE FIVE ELEMENTS
Englis h Trans lation

Wood: Good people look ; I h ave the right idea.

Fire: Good people l o ok; I h ave the right manne rs.
Earth: Good people l ook; I a m s ound and s olid .
Metal: Good people look; I am far reac hing.
Water: Good people look; I a m s o ft and te nde r.

The Wood e l ement corres ponds to the Li ver

Yang Natu r e: Kindn ess , merc y , uns e l f ish
yin Nature ; Rude, un f i lial, stubbo rn
The Fire e l e ment c o rrespo nds . to th e He ar t
Yang Na tu re: Trust, sa t isfied , open - min ded
Yin Nature : Doubt , greed , confus ed
The Earth e l eme n t corres ponds t o the stomac h and
spleen
Ya ng Nature : Forgiv ing, sincer e , comp r omi si ng
Yi n Natur e: Begrud g ing, suspi c ious, s elf - c entere d
The Metal eleme nt corres ponds t o the Lungs
Yan g Nature : Correc t judgem ent, genero us, bright
y in Na t ure : Hypoc ri t ic al, j ealous , c unning
The Wat e r eleme nt corr es pond s to the Kidney s
Yang Nature : Peac e fu l, s of t and tende r, wisdom
Yi n Na ture : Tr oub l e some, arroga n t. ig no r ance

By know in g t he origin o f the Yin na ture you ma y return

e nerg y f or posi t ive us@.. i t to i t 's s ou r ce where i t become s Yang

As for fUrth e r e xampl e s of mantra s , i t wo u l d be futile to writ e them. Withou t a teach

pronou nce the co r rect intona tion s the s ubtle
effe c t s that c r eat~ a higher consci ous ne ss ma y e r t o
mate r ialize . As for the power o f word s spoken , l et it su ffic not
"Every i dl e word t hat men shall speak , they shall e to r e pea t the word s of Chris t J esus,
by th y words tho u shalt be justi f i ed , and by thy giv e accoun t the reof in t he day of Judgem ent. For
12: 36- 37 . words t hou s halt be condem ned ." saint f>la tthew

Dur ing medita tion one should use a mu dra that

may mean placin g y ou r ha nds o n t h e kn e e s or one of a l l ows total r e la x ation a nd conce ntratio n. That
may even dictat e a mudra that will r e lax t he nervou the mud r as given here , or yo ur s ubcons cio us mind
s syst e m. Be low are s e ve r a l othe r e xample s of
mudra s t hat may be used.
Ting Yin mudra is a mudra of ecs t ati c conce ntrati
medi t ation . o n.Figu re h It signi f i e s entry i.nt o de ep
It seal s th e body with t he mind wh i ch i
It i s symbo l ic of tranq uility . calmne ss , and c omple s outsi de the pe rc e ption of t he e xt e rn al world.
te s piritu al quietn e s s .
Figure 2
THE TlNG YIN MUDRA

___ _ • _ _ _ _ __ _ _ _ _ ____ ______ _ - -- - - _. _ __ _ __ 1

Level Two
 Ting Yin lTIu dra is formed by p l ac ing the hands in the l ap with t he left hand under the right
hand, pa lms up . The thumbs either to ~ch or exte nd upward sligh tly to form a triangle.

The praying hand s mudra is known by all, but the fact the muscl es in action erni t radio waves is
not. The sma ller the mu sc l es the stronger the r a dio wave s. so that, t he f i ngers and hands emit the
strongest. Th e inten sity o f th e waves ar e directly rel at e d to th e i nt e nt io n of the person. Thus,
it i s th at t he Sa ints have used thei r palms t o perform Holistic h ea ling. The pra y i n g hands rnudra
will impr ove b l ood circulation and sha rpen sensory nerves. It is th e mudra used by the novice in
the Mi Tsung Se ct , and is formed by placing the palms together with the finger tips level and held
comfortably i n front of th e body. The fingers are held touching without pressure . The thumbs are
crossed left o v e r right. Keep the elbows po inting down with the sho ulders rel axed . and don't raise
your center o f gravity from under th e navel.Figur e 1....

Figure 3
THE PRAYING HANDS MUDRA

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

THIRTY SIX EXERCISES OF BA TAO CHI KUNG

LEVEL ONE LEVEL THREE

1. Natural Breathing 9. Cult i vating Yang through the eyes
2. Controlled Breathing 10. Kidn ey Breathing
3. Anus Contro l and Breat hing 11. Rai sing the Chi
4. Dan Tien Cente r Br ea t hing 12. Waist Breathing

LEVEL TWO LEVEL FOUR

5. S ilent Sitti ng 13 . Dan Tien Practicing Method
6. The Inhali ng Breath 14. Wai st Practicing Method
7. The Exh alin g Breath 15. Turtl e Breathing
8. The Iron Abdomen 16. Th e Stro ng Kidn ey Method

SCHEDULE OF LEVEL TWO EXERCISES

spend on e day with each e xercise to th o r o ugh l y be come fa miliar with it. After becoming
famili ar with a ll four method s then if time permits , practice all four ea ch day afterward. Always
begin by exercising th e nat ural ab dominal br e ath to stab ilize breath ing. Spend at least ten minutes
with natur al breathing before b e ginni ng any other me thods . Pract ice the breaths in the given
sequence. Begin with natura l breathing if on1 y practicing one of the methods. It is necessary to
pract i ce thes e exe r cise s dai l y for thirty day s . Level three r esults d e pend o n b u ilding th e fou ndati on
through Le ve l Two. Concentrat e th e mind and regulate the breat hin g a s often as possible using these
f our method s .

6 Chi Kung Correspondence Program

 EXERCISE FIVE: SILENT SITTING

This exercise is a most efficient meditation and if

practiced without supplement will lead to the goal.

However, practice all the techniques to gain better control
and a quicker result. Union of body and heart(mind) by

refining the postnatal chi energy to awaken the prenatal chi

energy can be done when the lower abdomen vibrates and the

positive fire (inner heat current) ascends with inhalation

up the control channel through the three gates. It should

be allowed to pass over the head and down the channel of

function to the ocean of chi again. This process is

explained in exercise thirty-five, the micro-cosmic orbit.

Silent sitting will increase the concentration on the

lower abdomen area, CUltivating the positive fire. It will
be done in seven steps and should be preceded by Natural
breathing and Dan tien breathing.Figure 2.
ONE. Use natural breathing with the mind concentrating on
the lower abdomen. Focus the eyes (opened) on a point
directly in front of you and even with them, not lookin g up
nor down. The distance should be about 6 feet. Continue
step one for three to five minutes.

~~Q . Without interrupting your breathing or losin g your

focus, shift and stop the eyes at a point on a 45 degree
angl e down and in front of you at a distance of 3 feet.
Continue only three to five minutes.

THREE. Continue natural breathing while shifting and fixing

the eyes to a point directly between your feet. Concentrate
here only three to fiv~ minutes.
FOUR. Continu e natural breathing while bringing the pupils
of the eyes in unison by concentrating them on th e tip of
the nose. Conce ntrate here for three to fiv e minutes.

flY~ . Allow the eye s t 0 c los e g e n t 1 y , ma i n t a i n i n g

concentr ation on the tip of the nose. Continue breathing
naturally as you practice feeling the air enter the nose and
descend to the ocean of chi energy. The air should feel
cool as you inhal e . Fe e ) the air leav e chi hai( oce an of
chi) as you e xhale a warm breath . Cont.inue this for three
to five minutes.

--'----- ---_.__._-- -
Level Two 7
SIX. Continue natural breathing and listen to the sound of
the air as it flows smoothly into and out of the ocean of
chi. The breath should be subtle and not coarse. Continue
for three to five minutes.

SEVEN. Shift your concentration totally to the lower

abdomen(3 inches below the navel). Th e eyes (still closed)
should be crossed to bring th e pupils in union and looking
down (gently) into the body to see (with the mind) the ocean
of chi. The mind should be wit.hout thought and concentrated
on the abdomen as it expands and contracts. Now, change the
breathing to a three, three, six rythym. Inhale for three
counts (heartbeats) slowly and evenly. Stop the breath for
three counts, and then g en tly exhale for six counts.

(The breath should be so gentle that i t doesn"t cause

the nasal hair to move when inhaling and exhaling. Ancient

Taoist recomm e nded triming hair from the nose to remove

obstruction of the breath. However, with today"s pollution

in the cities, it serves a most nec e ssary function).

You should when sitting silently, be able to percieve

your heartbeat, but i.f not, count three seconds inhalation,

three seconds pause, and six seconds exhalation. Continue

this three, three, six rythym until all thought of self and
others disappears. You will find your breathing is

regulated of itself and you no longer are counting. This is

efficient meditation and cannot be achi e ved in a short time.

You may feel your body has disappeared and cannot be felt,

or that you are blissfully floating. The breath will become

so subtle that it will be imperceptible. This step should

be practiced as long as time allows.
Do not move abruptly in order to avoid scattering the

chi energy and spirit. First exhale from the mouth as you
imagine impurities in the body are being expelled from the

psychic channels. The exhalation should be of the Element

8 Chi Kung Correspondence Program

Fire (The Six Healing Breaths). Next, before opening your

eyes rub your palms together counter-clockwise and place

them over your eyes. Inahle naturally, absorbing the warmth

into the eyes and bringing i t down into the ocean of chi.

Do this three times then open your eyes slowly. Wai t for

your body to cool down before mov ing.

Figure 5
SILENT SITTING

Silent Sitting I. Utilll natural brcadllD&

focus tbe eyes 011. POiDlli.
feet 10 your (roat.
Z. Shifltbe e)'n 10 • po4l1t
0111 • 4S dc.ftc aa,le dO"11
and in front of you.
3. Shift tbe eyes to • point
.,......
" Mtwfta the feeL
4. S.ift un eyes ud COMeD-
tnlt OD tbe tip or the DOIr.
S. Feci the inhalatioD or
cool air .ed ubalatloa o(
. . rm ai,.
6. Listen to lilt bnalb a. il
Row. smoothly.
7, Coaccouate totally 011
tile ~,"r abdOlDttl. Re,lI-
bile '.It3, 3, 6 brulhla.
method. Ttll 2, 1, 4 ..atllod
(lahale 1 countl, hold 2
COIlDl.I., ed_Ie .. COUIIU) I.
tao ......... ial bratAl
", .. ad.
 EXERCISE SIX: THE INHALING BREATH

This exerc ise will develop the exhaling breath

(exercise seven) which will b e used in the Iron Body

met.h o ds . It must be ex e rcised two ways; with a slow 20%

final inhalation and a quick 20% final inhalation.

I.;jllpower (Yi jr 1,i) is descri bed as, emphatically

determ in e d to, desirouE, t.o. /Aore so, i t is body, mind, and

spirit. con,bined wit.h a det.ermination . It must be us e d in

this e xericse as well as all the ot.hers , in an attitude of

total concentrat i on .

The first way of exercising this method consist of

concentrating on the lower abdomen. Inhale 80% slowly ,

ev e nly , and long then pause fo r one count (one heartbeat).

Slowly and simultaneously contract and push the anus and

abdo mi n al n,uscle s (using slight muscular force) toward the

n avE' 1 (in a f o rward and upward direction) as you inhale

s l owl y and gradual l y (three counts) the remaining 20%.

Pa us e tw o c o unts, relax th e abdom e n and exhale fro m the

o ce an of chi. Repe at this unti l thoroughly familiar before

b e ginning the second ste p.

Th e quic k inhalati on i s done the same as the slow

inh ,Jl at ion expl ained ab o v e, . Concentra te on the l ower
a bd o men. Inhale 80% slow, even, and long then pause f or one
cou nt (one heartbeat, on e s e cond) . Next , qu i ckly inh a l e the
remai n in g 20 % as yo u si n,ul tan eo u s ly push ( us e you r wil lpowe r
with a one p oi nt conc e ntration) your anus and abdomina l
n, us c ) es (with s l ight muscu l ar fo r ce) toward the navel.
Pause tw o c o ur.ts , relax, and exha l e from th e ocea n of chi.
(Remen1b e r t bp abelomen e xpands with inhalation and contracts
with exhala t ion). Fi gu~ £.

-:-;:--- _._._---- - - - - - --
10
----- ---- -
-:::-:--_._-_._--- - -
Chi Kung Correspondence Pr og ram
 Figure 6
THE INHALING BREATH

I
I
-1
20%
2_-4+\

\A-
STEP ONE (SLOWLY)
1. Concentrating on the
lower abdomen, inhale 80%
slowly and evenly expanding
the abdomen, and pause one
count.
2. Inhale slowly the re-
maining 20% while contracting
and pushing the anus and ab-
dominal muscles toward the
navel. Pause two counts then
exhale slowly from the ocean
of chi. Repeat this exercise
until familiar before begin-
ning step two.
STEP TWO (QUICKLY)
1. Concentrating on the
lower abdomen, inhale 80%
slowly and evenly expanding
the abdomen, and pause one
count.
2. Inhale guickly the
remaining 20% while pushing
the anus and abdominal mus-
cles toward the navel.
Pause two counts then exhale
slowly from the ocean of
chi. Repeat this a minimum
of eighteen times.

*The eyes are closed and looking at the tip of the nose.
 EXERCISE SEVEN: THE EXHALING BREATH

This exercise should be preceded by e xercise six to

develop it properly. It is the breath that will be used in

the Iro n Bod y methods that will follow. As you repeatedly

train the exhaling b reath it will be come a subconscious

reacti o n to compr e s s the muscles and release surplus air

from th e part of th e body that is b e ing struck, hence,

protecting the internal organs. After training th e

subconsciou s mind by repetition of th e exhaling br ea th th e

body will rea ct instinctively when in danger.

This ex e r c ise must b e don e in two s teps. Th e first is

with a slow simultaneous compression of the abdomen, pushing

o f th e anus toward th e navel, and exhalation of surplus air

from the lungs. The sec 0 n d s t e pis wit h a g.!:!.i£~

s imulta ne ous c o mpression of the abdomen, anal movement, and

e xhalati o n.
Begin by inhaling 60 % into the low e r abdomen slowly and
evenly a s the a bdomen expands. When 60% is reached pause
o ne coun t th e n slow ly and simultaneously expand and compress
t h e ab do minal mus c l e s ( without inhaling), push the anus
forwa r d t o wa rd th e na ve l, and expe ll a small amount of
s urplus air (5 %) from the lungs. The expelling of the air
from th e lungs should b e the result of th e expanding and
c o mpr e ssing o f the abd o minal muscl e s and pushing of the
anus. Pa us e tw o counts th e n relax th e abdomen and exhale
slowly. Repe at this eighteen times.
Se co ndl y , perform the exercise the sam e as step one
except us e a quick expansion and compression of the abdomen,
pushing of t he anus, and exp e lling of the surplus air.
Inhale 60%, p au se on e count then quickly and simultaneously
e xpand and c o mpr e ss the abdomen, push the anus toward the
navel, and e xpel] a small amount (5%) of surplus air from
the lungs thr o ugh the nose. Pause two counts, relax the
abdomen and e xhale completely and slowly from the nose.
Repeat this eightee n times. Figure 1.

Chi Kung Correspondence Program

 The expelling of the surplus air and compression of the
abdomen is done simi liar to the reaction when a friend
surprisingly strikes at you. Instinctively, you flinch or
tighten the abdomen and make a grunting sound expelling a
little air.

Figure 7
THE EXHALING BREATH

2A

Abdominal I
Conlraclion __ _____ ;:,..

.~
\2•
STEP ONE (SLOWLY) STEP TWO (QUICKLY)
1. Inhale 60% slowly and Inhale 60% slowly and
1.
evenly expanding the abdomen. evenly expanding the abdo-
2. When you feel 60% is men.
reached, pause one count then 2. Pause one count, then
slowly compress and expand the quickly and simultaneously
abdomen(without inhaling) and compress and expand the ab-
push the anus forward toward domen,push the anus toward
the navel simultaneously. the navel and
2A. This final compression and 2A. expell a small amount
expansion should expell a small of surplus air from the
amount (5%) of surplus air lungs. Pause two counts,
from the lungs through the relax the abdomen and exhale
nose. Pause two counts, relax slowly. Repeat this eight-
the abdomen and exhale slowly. een times.
Repeat this eighteen times.
*The eyes should be closed looking at the tip of the nose.
Level Two 13
 EXERCISE EIGHT: IRON ABDOMEN
This exercise stre ngthens the abdomen with the purpose

of conc e ntrating th e chi energ y to be used for defens e .

Repititi o n will train the unconscious mind to react

instinctively. An analogy to this exercise is th a t of a

glass cup inside a baske tb a ll . If you strike the baske tball

the cup r e mains unbrok e n. When the chi energy circulates

freely a nd permeates th e cells the internal organ s will be

protecte d similiarly. You nee d onl y ha v e perser verance t o

accompli s h such. Th e exe rcise is don e in fi v e ste p s with

the first four as preliminary steps t o train the last.

ON.§.. Using the inhaling breath ( e x e rcise six), inhale 80 %

slowly and evenly expanding the abdomen with the mind fixed
on the lower abdomen. Pause for one count then quickly and
simultan e ously inhale 20 %, expand the abdomen muscle s
pushing them forward, and push the anus (with slight
muscular force, don't strain) toward each of the fiv e points
shown in figure.!!. Pause two counts, relax and exhal e
slowly. This step is r e ferred to as fiv e point
concentration around the oc e an of chi. Follow f igur~ .2 to
locate poi nts one through fi v e using the index finger of
either hand to press e ac h point and help concentrate there.
Rememb e r you must physicall y push an d me ntally direct the
anus to e ach point a s y o u pr e ss the point of concentration
with the index finger. Compl e te points one through fiv e
then r e pe at the series s eve n times.

A guide to step on e is summarized:

1. When using the inhaling breath (exercise six), with the
20% quick inhalation expand th e abdomen and push the anus
toward the point one and one-third inches below the navel
(figur e 8)(1) while using the index finger to press ther e .

2. Use the index finger to locate point two, midway between

the navel and point one. Press the point with the index
finger as you complete the 20% phase of the inhaling breath
simulta neously pushing the anus toward the point.

3. Pres s with the index finger, point three, as you

simultane ously complete the 20 % inhalation and push the anus
toward point three.

4. Pre ss point four as you compl e te the 20% inhalation and

push the anus toward point four.

14 Chi Kung Correspondence Program

S. Complete th e 20% inhalation and pushing the anus while
pressing point fiv e .

Exhale slowly eac h time after a two co unt pause at eac h

point. Repeat t h e ser i e s from points I-S, seven times for a
total o f seven t im es at eac h point.
Figure 8
STEP ONE: LOCATING THE 5 POINTS AROUND "CHI HAl"

-~
I'

\
"

"

Points:
1. One and one-third inches below the navel.
2. On e finger below the nave l.
3. Three fingers below the navel.
4. Midway between point 1 and the side .
S . Midway between point 1 and the side.
Figure 9
STEP ONE: FIVE POINT CONCENTRATION AROUND "CHI HAl"

Nanl
5 , 4

\\/
•
Level Two 15
§.TE!'. !~Q. This step consists of massaging the five points
around the ocean of chi. Using the inhaling breath
(exercise six), inhale 80% slowly and evenly expanding the
abdomen then paus e for one count. Inhale the final quick
20% inhalation and hold the breath. Using the palms (the
left hand is placed on top of the right hand) circle
clockwise around the five points 36 times lightly and
briskly while holding the breath. Relax and exhale slowly.
In the beginning it will be difficult to retain the breath
while ma s saging 3 6 times, however complete as many times as
possible without straining. Gradual progress and
perserverance is a must. Women must r e verse the directions
by first circling c ounterclockwise and then clockwis e . Use
the inhaling breath again and hold it while massaging in the
opposite direction (counterclockwise for men) 36 times.
Relax and exhale slowly. There should be no interfere nce o f
clothing allowing the palms to contact the skin. Repeat a
minimum of twice. Figure lQ.
Figure 10
STEP TWO: MASSAGING THE FIVE POINTS AROUND "CHI HAl"

J \

~ 1\

Men massage 36 times clockwise, 36 times counterclockwise.

Women massage counterclockwise then clockwise.

16 Chi Kung Correspondence Program

STEP ----
THREE.
- - .- -
Use the fist to train the exhaling breath

(exercise seven) in this step. The next. three st.eps will

use the exhaling breath. This st ep is pr'eparation for

defense, as the exhaling breath is used whenever the body i s

struck by an outside forc e .

Begin by inhali~g 60% slowly and evenly while expanding

th e abdomen. Fa us e one count.. Simultaneously and quickly,

expand t.he abdominal muscles, push the anus upwRrd tOWRI'cl

the point b e ing struck and cxpell a small allLount of air [r on,

the lungs (through the nose). FiguE.£ 11. Use the fist. t.o

strike each of the five' points (inUally with slight force

and gradually increasing as yeu prog r ess) at exactly the

same time as the 3 simultaneous act i o n s of expand, anus

movement., and expu I sion o f the 0; urpl us ai r. When completed

relax and ex hale slowly. By usi.ng the f ist to s trike the

body at the same tinle a s ttl e 3 s imultaneou s actions

gradually the body will re~ct instinctively to even the

strongest of blows and wh e n coupled with th e f orce of the

external chi energy (wai cbi) t .he intcc· rn a 1 org an s are

protected. The fist must str.ik~' on c cf t.he f iv e points as

you perform the 3 simultaneous action s. Conti nue to

exercise a 11 of the points unti 1 you axe thOl oug hl y fanli 12 r.

Only after several months can tbis treeth be trained to

withstand a he~vy blo w, so perselverance is a mu st .

Level Two 17
 Figure 11
STEP THREE: STRIKE POINTS 1-5 WITH THE FIST

Expell a small amount

of surplus air from
the lungs

/ \
I \
1
• _\
I
f
________ Expand the abdomen
~(

/
/

Push the anus toward

th e point being
Strike each point with th e fist struck

Step three is a simultan e ous action of these four movements.

STEP FOUR. Usin g the exhaling breath ( e xercise sev en) the
actIon is the same as ste p three, e xcept you must use the
palm edge (knife hand) to strike two points simultaneously.
Strike any tw o of the five points (r em emb er ing gradual
progress) while executing the final three actions of the
e xh a ling breath simul taneously. Fi~~ I.? Repeat until
all the points have been ex erci sed well.

Use the shaded area of the hands to strike with.

18 Chi Kung Correspondence Program

 Figure 12
STEP FOUR: STRIKE POINTS 1-S WITH THE PALM EDGE

4
5
1
B
Strike any two points simultaneously while:
A. Expanding the abdomen (no inhalation)
B. Pushing the anus toward the navel (not the points)
c. Expelling the surplus air from the lungs with the nose
STEP FIVE. This is the final step of the iron abdomen
exercise: It serves to create proper timing when
encountering an outside force. After rep e ated exercise the
exhaling br ea th will become an unconscious reaction. The
mind will carry the blood and chi energy automatically to
any part of the body n e cessary. When the unconscious mind
reacts to an outside force with the exhaling breath you have
made achievement.

Th e brea thing of this step i.s a r e pitition of three and

four. They differ in that you need a partner to help you
(if none are available you may exercise this step as
possible). Have your training partn e r to command "exhal e "
just before they strike your abdomen. This should prepare
you and you must react (instinctively) with the exhaling
breath. After they have struck and you have reacted simply
relax and exhale. Repeat as much as possible. If no one is
available you may do this alone but to improve timing try to
find a training partner. Remember perserverance is a must.

Level Two 19
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If by chance y o u e l ect n o t t o con t.inu e th e pro g ram,

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20
CHINESE NATIONAL CHI KUNG INSTITUTE

Iz,CHI KUNGl
CORRESPONDENCE PROGRAM

CULTIVATING YANG THRU IHE EYES RAISING THE CHI

KIDNEY BREATHING WAIST BREATHING

LEVEL THREE
--------~---- - ----~------~-------------------~

TIEN TAO CHI KUNG THE COST OF OUR PROGRAM

'l'ien Tao Chi Kung oliginated on the chinese We at the Institute regret that we cannot offer
mainland. It was transplanted to the Republic the program to you without charge. The fact is,
of China at the turn of the century, where it making the program available to America has been
was kept an esoteric tradition. It was not costly. Our future intention is to make
until the last decade that these esoteric translations of the large volulne of Chjnese
practices were opened to those of non-Chinese documents on Internal work avai lable to our
race. The therapies are an assimilation of members, and we will need support.
ancient Chinese, East Indian, and Tibetan
traditions. The systematic program has not We have designed lhe program finarlcially so jt
changed. The CNCKI was conceived to bring will not be a burden to you. This art in the
these practices of longevity to America. Republ ic of chi na is sOlTlewhat expen si ve. A 3
Currently the Institute is administrated by: month program will cost U.S. $400 because of the
Professor Chi Kuan Wen, Chief Advisor, natule arId secrecy of it. Martia] arts schools
Huntsville, AL in America today range from $25-$100 per month.
Mr. James Lee, Advisor, Huntsvil Ie, AL
Professor Lee Dc Lun, Advisor, Taipei, ROC The information and methods or Tien Tao cbi Kunq
Professor Cheng, Yi Han, Advisor, Taipei ROC a1-C not available anywhere else in the Unj tf'd
Mr. Jah D. La, Director, Moulton, AL States. We feel ttlat ttle unavailability of tl1P
methods makes Ollr offer very fair. In less than
one year you may complete the cnli rc
WHAT OUR M.:MB.:RS SAY correspondence progrEtm ( 36 methods) (wi t h
personal counselling in your home) for only
"Since your first corres~londence with me I $30.00 ea(:h month. The price is much less than
have given up caffeine and sugar. Many times most martial arts schools, and the total priCE!
during training, I can feel heat (similar to is less than a three nlontll pragran\ in the
water flowing) to my hands and [eet" Republic of Cltina (arId yllU save air-fare to get
--- Richmond, Ky there because we bring UIP Chi Kung Program to
you! )
"Periodically I feel u sligtlt warmttl in my
lower abdomen, but my ha~ds tingle very
definitely and every time I practice. I have TO OUR MEMBERS
also felt as if an electrical charge moved down
my arms once or twice lately" Keep a positive attitude. Use the methods
Ontario, Canada daily. Please note that. the prograrr requires
the necessary time of 3-4 weeks each level.
"I have gpnerated heat in my lower abdomen
with no signs of discomfort" At this point your biorhythms should begin to
portland, OR come under conscious control. Your heart beat
is slower, respiration is longer, dp.pper,
"I have strong pleasurable scrlsatic)ns of slower, arId YOllY mind is calmer. If you feel
electricity through t_he body, 1 ike buhhli ng you have not progressed pay attention to the
water, very light, rushing throughout" prjncjples and restrictions.
Alhion, Cl\
Sp.lf Cultivation is not Em easy puth. It
requires greAt will. You are orlly in the second
ABOUT THE COVER level of our program. no not he discouraged if
you have no physical symptoms of Ch_i or it's
The drawing shown on t.he fI~ont is a rer,roductioIl circulation. Perserverance is a must.
from "Hsing-ming Chr Kwei" or "Meaning of Nature
and Destiny". Wrillcn in the sixtE'cnth century, Continue h, follow t_he hrea.thing methods as tllf'!y
the book is used to explain lllcditiltive breathing are outlined in the program. Regulate your
techniques. This drawing dpfines in Taoist passions accordingly. llse discipline in ealing,
esoteric language t.hp equi1ihdllm that results drinking, and sle~ping. If you can do this you
from the successful union of Lhe body's energy. cannot fail to reach the goal.
When cquilibruim is achieved th~ tlent current of
the vital energy, chi, will circulate around the HOll Tien (postnatal) chi is deri_ved from the
torso in the small heavE.'nly circle. First the regulation of breath, and from food and water.
energies of the five elen>ents must be hFirmonized Cut down yOUI' diet, but you must maintain
and is accowplished by stilling the five senses. health. Eat proper foods but eat only until 2/3
These energies ,,·,'il1 condense into yin poer-g}, and full. When the heat or postnatal chi develops
Yang energy. when these two primordial energies it will then liberate the prenatal chi stored in
harmonize the heal currenl or chi will tile brain and marrow.
circulate. yin alld Yang are symholized hy the
Green Dragon and whi te Ti ger. The green dragon
is the he~rt, Trigram Li, and fire. The white CONTINUE OUR PROGRAM
tiger is the kidneys, Triyrnffi Kiln, and water.
By mental stillness and hreath control these two (See page 20 of this booklet)
are united into "sui huo ji ji" or Water and
Fire Yin and yang in equilihrium.
Copyri ght <.i: 1985 Chinese National chi Kung Institute
All rights reserved: May not_ he reproduced in part or whole without express written permission

2 Chi Kung Correspondence Program

 THE EIGHT PSYCHIC CHANNELS
SUMMARY

During effective concentration guide the breath (chi)

through the eight psychic channels of chi circulation.

Follow the outline given below and clear the psychic

channels daily (by visualization). Soon the chi energy felt
as a heat current will flow freely.

As the chi energy is cultivated and circulates freely

through the channels of circulation there will be eight

physical sensations which may be felt: warmth,

weightlessness, coldness and heaviness, vibration, roughness
or smoothness, and itching. The sensations are usually felt

at different times, sometimes one after the other.

1. The (Tu Mai) governor channel of j s of primary concern.

It rises from the perineum and passes through the coccyx to

go up the backbone to the crown of the head then down along

the forehead and nose ending in the gums. Fi gure 1.

2. Connecting with the governor channel by the tongue, the

functional channel (ren Mai) goes down from below the eyes
through the upper lip, throat, chest, pit of the stomach,
passing through the navel along the abdomen to the perineum.

Figure 2.

3. The middle channel (chung mail rises from the perineum

up between the governor and functional channels and ends in

the chest. Figure 3.

4. The belt channel (Tai Mai) begins at both sides of the
navel forming a belt which circles the abdomen around to

the ming men point on the spine. Figure 4.

Level Three 3
5. The outside leg channel (yang chiao) rises from the
center of the soles of the feet along the outside of the
ankle and leg and connects with the perineum center (hui
yin). Figure 5.
6. The inside leg channel (yin chiao) rises from th e
center of the soles of the feet along the inner side of the
ankles and legs and connects to the perine um cent e r (hui
yin) • Figure 6.
7. The outside arm channel (yang wei) rises fr o m the
perineum up the back and enters the outside of the arm
skirting to the middle finger. Figure 7.
8. The inside arm channel (yin wei) rises from the
perineum up the back under the arms down the insid e of the
arms through the middle of the palms to the tips of the
mi ddle fingers. Figure 8.
FIGURE 1: THE GOVERNOR CHANNEL

.,.-~""'----Ba1 Hui

Yu Cben -----'....,,-

..1_--1-_ __
Mlal Mea ------t---.
\ Cbl CbunK

-...L- 'y-(
WeiLu __-+-_-1 .... ... \.:1-___ HoJ Yin
-~-
4 Chi Kung Correspondence Program
 FIGURE 2: THE FUNCTIONAL CHANNEL

-
~-:::::.....,.....---- Hsuan Chi

Shuan Chung ----~~_

Chung Kung

vr\i
--:
Navel

:!.--~----- Hui Yin

FIGURE 3: THE MIDDLE THRUSTING CHANNEL

--::----\--- Heart

•I ....JC.-+__
Hui Yin

Lev e l Three 5
 FIGU RE 4: THE BELT CHAN NEL

Navel ---¥.~~-:-
" Ming Men

FIGU RE 5: THE OUTSIDE LEG CHAN NEL

..JI.-- -- - Hui Yin

¥ung Chuan

Chi Kung Corre spon denc e Progr am

 FIGURE 6: THE INSIDE LEG CHANNEL

--!...-- •

/--I--+-- Hui Yin

Knee

Da Dun
FIGURE 7: THE OUTSIDE ARM CHANNEL

Lao Kun _-l---~H

Level Thr e e 7
 FIGURE 8: THE INSIDE ARM CHANNEL

Lao Kun ---+~,J/l

Wrist

\/
The eight psychic channels should be clear ed daily
whi.l e using the lying posture . Preferably, when retiring
for the night. To do this guide the breath as foll ows:

INHALATION PATH: Tou ch the t ongue to the palat e . Inhale

and visualize the chi (br e ath) rising from the soles of th e
feet up a long the outside leg channels to the perin eum point
h u i yin . Continue inh a ling as you contract the anus and
guid e the breath up the spi~e (governo r chann el) to th e
middl e point between th e shou l ders . Continue inhaling wh i le
l ea ding the breath from th e mid point between the shoulders
down th e ou tside arm channels along the elbows to the tips
of the nl i d dl e fing e rs. Co n tinue inhaling lea di ng the c hi
thr o ugh t h e inside arm c hann els fr o m the tips of th e middl e
f ing e rs through the middl e o f the palms (lao Kun centers)
al o ng t h e wrists and inside o f th e arms to the underarms and
back to the mid point between the shoulders. Continu e
inhaling guiding the br e ath upward fr om the should e rs mid
poi nt a l o ng the spi n e through th e occ iput (yu chen center)
a nd crown (bai hui center) to the end of th e governor
channel in the palat e . Thi s should be one continu ous slow,
e v en , s mooth, and long inh a l a tion as the breath is lead
through th e outside leg chan n el s, governor channe l, outside
a n d in s i de arm channels, and completion of the governor
c hann el . Fig ur e 9 .

EXHALA1'ION PATH: With th e tongu e connecting th e governor

and fun c ti o nal cha nn els now exhal e g uiding th e br e ath down
thr ough the functi o nal chan ne l c e nt e rs back to hui yin then
continue e xhaling down th e insid e l eg channels completing
th e e xhalation as the brea th r e turns again to the soles of
th e feet . Exhal ation shou ld also b e slow, smooth, even, and
long . Figure 10.

8
 EIGHT PSYCHIC CHANNELS: INHALATION PATH

EIGHT PSYCHIC CHANNELS: EXHALATION PATH

Le ve l Thr e e 9
 EXERCISE NINE: CULTIVATING YANG ENERGY THROUGH THE EYES
This exercise is that of curing the body and stilling

the mind with the eyes. It will be done in three steps.

Chi Kung has the eyes linked to the five internal organs

(li ve r, heart, stomach, lungs, kidn ey s) by the functioning

of the fiv e elements. The entire body is yin negativ e with

only the eyes being Yang positive. This Yang should be used

to rid oneself of lat e nt ailment that ha v e accumulated in

the body. Be gin by sitting in meditati o n until your mind is

se ttled. Use natural breathing (exercise one).

STEP ONE: Place a lighted red candl e in front of you , level

with the eyes at arm's l eng th. Figure 1. Breathe naturally
whil e gazing the eyes at the inn e r flame (the dark area
a bove th e wick) . Do !'~!: £link !:!:!~ eye~. You must keep the
eyes always open slightly wide. Te ar s will flow when done
cor rectly. They will be saline (salty) and may smell
bec ause th ey are the residue of inner combustion .

When inhaling, mentally draw the flame towards yourself

and when eXhaling mentally direct the flame away. After the
tears are flowing, e xpand the eyes opening th e m slightly
wider. Practice holding them open while gazing at the
flame. When stopping the exercise, close the eyes
momentarily to cool them so they are not injured by the
h e at. Continue this step daily for a minimum of fifteen
minutes .

STEP TWO: This step involves using the hand as a guide for
raising and lowering the chi from the lower abdom e n to the
eyes . While breathing naturally with the abdomen use the
hand (palm facing the body about one inch away) to guide the
chi energy upwa rd from the lower dan tien center to the eyes
as you inhal e . The eyes (closed) must follow th e movement
of the hand up and down as you inhale and exhale.

As you exhale guide the Chi energy (with the hand) back
down fr om th e eyes to the lower dan tien. Until the
positive fire has devel oped in the lower abdomen (known by
the warm to hot feeling) you must visualize and will the chi
to follow the breath. Where the mind is concentrated there
wi 11 be ene rgy .
To summarize this step: Inhale guiding the breath by
the hand upward from the lower dan tien to the eyes. The
eyes alth o ugh closed follow the movem e nt. Exhal e guiding
the chi back down from the eyes to the lower dan tien.
Continue this s tep for a minimum of five minutes. Figure 1.

10 Chi Kung Corres pondenc e Program

 FIGURE 1

;;~~:::::::::::::l- Step Two

STEP ONE: Using Natural breathing, hands resting on the

knees, gaze at the inner flame without blinking the eyes
until tears flow. Mentally direct the flame with your
respiration. The candle should be about arm's distance.

STEP TWO: Using natural breathing let the hand guide the
chi energy from the lower dan tien to the eyes as you slowly
inhale. Exhale and guide the chi back down from the eyes to
the dan tien slowly and smoothly.

STEP THREE: Figure 2. The third step of this exercise is

rotating the eyes with the head. Drop the chin to the chest
with the eyes looking to the extreme direction as they
follow the rotation of the head. Begin slowly circling the
head from left to right. Inhale as the head turns left and
exhale as it turns right. Use natural abdominal breathing.
The eyes look to the extreme left (as if to see the horizon)
then to the extreme rear and changing to the extreme right
as the head moves back to the starting position. Now
reverse the direction, inhaling as you circle the head and
eyes to the right and exhaling as you circle them to the
left. Repeat this five times in both directions.

Level Three 11
 FIGURE 2: ROTATING THE HEAD AND EYES

~ ' -

CIRCLE THE HEAD AND EYES THE EYES LOOK TO THE REAR
TO THE LEFT AS YOU AS THE HEAD CIRCLES BACK
INHALE AND TO THE REAR

CIRCLE THE HEAD AND EYES

TO THE RIGHT AS YOU
EXHAI,E

REVERSE THE DIRECTION AND REPEAT FIVE TIMES EACH WAY.

After finishing exercise nine you must r e direct the chi

energy to the lower abdomen by closing the eyes and circling
them right to left three times then l e ft to right three
times (the h e ad remains still). Continue by concentrating
on the point betw een the eyes until your concentration is
efficient. As in all the exercises, the tongue must be
correctly pla ced to increase the flow of saliva. The three
steps of exercise nine should be done until the pupils of
the eyes are bright and surrounded by a bluish white; only
then will you be free of latent illnesses.

12 Chi Kung Corre spondence Program

 EXERCISE TEN: KIDNEY BREATHING
This exercise will help direct th e chi e nergy to the
kidn eys . It has three steps.

STEP ONE: Begin by leaning the torso slightly forward and

plac ing the backs of the hands lightly on the kidney areas
(while sitting). Inhale 100% slowly and evenly into the
l ower dan tien. Use your hands to feel the body (kidney
area) expand as you inhale. After inhaling, relax the kidney
areas and exhal e from th e lower dan tien. Continue this
inhale and expansion until it becomes natural and
comfo rtable. Figure 10 part 1.
At first it will be difficult to make the kidney area expand
as you inhale. Patience and practice is needed. When you
can do this continue part two of step one by; Inhaling 80%
slowly and eve nly into the lower dan tien (expanding the
abdome n). Stop the breath o ne count. Simultaneously push
the abdomen and the anus (with slight muscular force) ·
backward toward the point ming men on the spine. Mentally
direct the chi to ming men. (You should feel the kidney
area expand sl ightly when inhaling). Relax the abdomen
directing the chi back to the lower dan ti en (from ming men)
then exhale slowly from the belly. Figure 10 part 2.
Repea t these two parts of step one until comfortable then go
to step two.

STEP TWO: In this step you must push and dire ct the chi
energy to the ming men point on the spine twice in one
inhalation. Do this by: Inhaling 80% slowly and even ly
into the lower dan tien expand ing the abdomen. Stop the
breath for one coun t. Simultaneously push the low er abdomen
and anus (using s light muscular force) toward the point ming
me n on the spine while dir ec ting the chi e n e rgy to that
poi nt. Now relax th e muscles and direct the chi energy back
to the abdomen.
Without inhaling o r exhaling push and direct the abdomen and
anus for a second tim e toward ming men point. Now relax
l et ting the chi sink back to the abdom e n. Slowly exhale
from the abdomen. You should feel the kidn ey area expand
s lightly when inhaling and when pushing toward ming men
point.

Step Two summari ze d: Inhale 80% then direct the chi

back and forth twice toward ming men point before exhaling.
Continue this step a minimum of eight minutes.
STEP THREE: In this step you will in one inhalation
push the chi back and fort h three tim es toward ming me n
point (expanding the kidney areas) before e xhaling .

Level Three . ---------------

l3
 Do step thre e exac tly as step two only : afte r
push ing of th e anus and abdo men towa rd ming men, the firs t
relax the
abdom en hold ing th e brea th. Again push th e anus
and abdom en
towa rd ming ro e n then r e lax the abodm en hold ing
the brea th.
For the third time push th e anus and abdom e n towa
rd ming men
then relax the abdom e n and exha le slow ly.

Step Thre e s umm arize d: Inha l e on:::e th e n push the anus and
abdom en towa rd ming men poin t three time s befo
re exha l ing.
Afte r inha ling push towa rd ming men then relax
, push towa rd
ming me n then relax , push t.owa rd ming men
then relax .
Exha le slow ly from the lowe r abdom en.

As you can see the exer cise s are prog ress ive
be done in orde r . and must
This exer cise begi ns by e xpan ding the
kidn ey area with out using musc ular force . Then us e sligh t
force to push th e abdom en and a nus backw ard towa
rd ming me n
poin t one t.im e . In step t.wo you must push towa
rd ming men
and relax twic e befo re e xhali ng. Step thr ee teach es push ing
the chi ener gy back and forw ard thr e e time
inha latio n. Afte r you can do step thre e it s in One
is no long er
nece ssary to do s teps one and two.

Reme mber! Unti l the wa rmt h of the posi tive fire

the lowe r abdo men it i s most nece ssary to me ntalldeve lops in
y will the
c hi e nergy to th e desir ed area.

FIGURE 10: KIDNEY BREATHING; STEP ONE

_ A,
.'r " ,'\
1.80'l/(, _\

;
1 ""P /

n""l'"~~
Mini! .\1tlt

..1 Anll ~

PAR·]' I
1. Lean sl i ghtly forw ard.
Inha le 100% into the dan
ti e n slow ly and e venly .
2. The dark is the area of
e xpan si o n. Use your hand s to
feel th e area push out.
14
PART 2
1. Lean sligh tly forw ard.
Inha le 80 % slow ly and even ly.
2 . Stop the brea th.
3 . Simu ltane ously push the
anus and abdom en towa rd ming
men. Relax the abdom en and
exha le slow ly.
chi Kung Corre spon denc e Progr am
 EXERCISE TEN: KIDNEY BREATHING

/
It'

1 1
\

'.1 2

1. The shaded areas represent the kidneys. Thes e are the

areas of expansion when training the kidney breath.
2. This is the point ming men. "Ming" mea ns life. "Men"
me ans door or gate. Ming men means "gate of life".

Note: Steps two and three have no figure to illustrate

them. They are done the same as part two of step one
(figure 1), except you ITiUst within one inhalation push the
chi back and relax i t forward two and three times
respectively before exhaling.

Level Three 15
 EXERCISE ELEVEN: RAISING THE CHI

This exercise will be conducive in opening the

Functional channel. It consist of raising th e chi energy up
to the $olar plexus, ch e st, and throat.

Lean your torso slightly to the rear with the chin

tucked in a little. Use the hand as a guid e to raise the
chi up and down from the abdomen to th e throat. Inhale 80 %
into th" dan tien slowly and evenly expanding the abdomen.
Stop the breath. Contract the abdomen slightly and me ntally
direct the chi energy to rise up the ant er ior c hann e l
(slowly) as you guide it with the hand. Raise it to th e
solar plexus. Figure 11.

Re~aJ< the abdom e n and direct th e chi energy back down

to the dan tien as you guide it down with the hand, th e n
exhale slowly. The solar plexus represents the point Chung
Kung. Figure 11. Repeat this six tim e s.

Now cqntinue by raising the chi energy to th e ch est

(point Shuan chung). In the same posture inhale 80 % into th e
dan ti en slowly and evenly, expanding the abdomen. Stop th e
breath. Contract the abdomen around the dan tien slightly
and guide the chi energy up to the chest (slowly) . Figure
11. Relax the abdom e n and direct the chi back down to the
dan tien. ~nen e xhale slowly. Repeat this six times.

Continu e by inhaling 80 % into the dan tien slowly and

evenly expanding the abd omen . Stop th e breath. Contract the
dan ti e n \1rea slightly and mentally direct the chi energy
upwards to the throat (point Hsuan chi) as you guide it with
the hand Figure 11. Relax the abdomen and guide the chi
energy back to the dan tien then e xhale slowly. Repeat this
six times.
 FIGURE 11: RAISING THE CHI

1. Dan Tien Use the hand as a guide

as you mentally direct
2 . Solar Plexus (chung kung) the chi energy to each
of the points.
3. Chest (shuan chung)

4. Throat (hsuan chi)

 EXERCISE TWELVE: WAIST BREATHING

In this exer cise the wais t is cons idere d the

the exte rnal obliq ue musc les on both side s. area of
Expa nsion of
this area when you inha le will be diff icul t at
will place the hand s on each wais t side to dete firs t. You
ct expa nsion
as you inha le. It will be perfo rmed two ways .

Firs t, inha le slow ly and even ly 100% dire ctly into

side s caus ing them to expa nd slig htly . (Do not both
the lowe r abdo men) . inha le into
Figu re 12. When 100% is com pletl y
inha led, relax and exha le slow ly. Repe at this unti l you
feel the wais t expa nd with inha latio n ever y
time and it
beco mes com forta ble. If you cann ot make the wais t area
expa nd, relax the abdom en and try again . Rela xatio n is the
key.

Seco ndly, inha le 100% slow ly and even ly whil

the wais t sides as you cont ract the anus and pushe expa nding
both side s. it towa rd
(Usin g slig ht musc ular forc e). Figu re 12.
When comp leted , relax the abdom en and exha le sloW
ly.

Push ing the anus in two direc tions can be acco mpli
by ment al conc entra tion. shed
It may seem awkw ard begin ning.
 FIGURE 12: WAIST BREATHING
Inhale
100%
Anus
Inhale 100% directly into
both sides causing them
to expand slightly. Use
your hand to d e tect the
expansion. Relax and
exhale slowly.
Inhale
100%
---:
.-
..
Inh alelOO% slowly and
evenly whi l e e xpanding
the side s of t h e waist .
Sinlulta~eously contract
the anus and me ntally
push (with slight mus-
cular force) it toward
both sides . Re lax and
exhale slow l y .
 CHINESE NATIONAL CHI KUNG INSTITUTE
P.o. BOX 105
MO ULTON, AL 35650

Af ter tb p t lllrd w. :e k of training th e se Level Thr ee

m0tho d s , you m3Y ~ o ntinu e the program by sending your:

~e l FOllr" f o rm with $30.00

t r)u "'tj 11 J ( ' (" J'),~'

L.Cv· ,." F· ·· •. · , .... . . ". ! . t. c le ar l y d ct.ail e d a nd illustrated

rlC t u d in(: th .::· U? rl ;r::>: I" p ra cticing met h od , Waist practicing
!1!\,,·t.hcd J T u r t. ; p br t':'_,:J thj_n g , The strong Kidney method, and
OJ l' 1" ~' r' t i , . q " c' , ", ir , . r . i ,; s u e h as norm a I and a b n a l' m a I
i l·\di.c;~J t. i. cn ~.:. .

": , ;" fiu e (fi f th month) e xercises.

~; i I"~
-i l l b e sat i s fied with the knowledge
i,, ':iU ] ! : .• J 'wi l l p u t. .i.t. into action so that it
\' i '1 , ' . ' '-' ,

"i , :l Ck. time to detail

Tak €:."! your
~nc~ y o ur feelings toward this
, ', ']W ' ; , ; t o your ques tions.

,·k··{.' r a [,d !··e shown the way,

i. ' ,: }.(. t ~H ig t.\'~ . hy the word.
. ; (; ..~ .i H u n .Lr t e rrupted
r · ,. , ~j;t ?~ ~' ', h ,i h !,z.i by self study.

,. ~ , .' ";e' r,e y Order On] y

F'ORE r Vi '. ,::p,,'-'" '" .;\1;') ';" ', . ''- U OVERSEAS FIRST CLASS POSTAGE

2(, Ch j
. - _.., _ - -_._
.. - _. -' - - - - --
Kung Correspondence Program
CHINESE NATIONAL CHI KUNG INSTITUTE

itCHI KUNG):
CORRESPONDENCE PROGRAM

DAN TIEN PRACTICING METHOD TURTLE BREATHING

WAIST PRACTICING METHOD STRONG KIDNEY METHOD

LEVEL FOUR
 TIEN TAO CHI KUNG
Tien Tao Chi Kung originated on the Chinese mainland.
It was transplanted to the Republic of China at the turn of
the century, where it was kept an esoteric tradition. It
was not until the last decade that these esoteric practices
were ope ned to those of non-Chinese rac e . The the rapies are
an assimilation of ancient Chinese, East Indian, and Tibetan
health practices. The CNCKI was conceived to bring these
practices to America.

TO OUR MEMBERS
You hav e progr essed to the level of directing the
energy upward. Through disciplined daily training, your
past month's exercises should have laid the foundation of
this training. Your body should be adjusting to your new
schedule. Your heartbeat should be slower, your respiration
deeper and longer, and your mind tranquil. Use care in
eating, sleeping, and drinking.
Continue to regulate the breath by the methods outlined
this month without anxiety for success or symptoms of chi.
The chi will manifest when the conditions are met.
Perserverance brings success.

ABOUT THE COVER

The backbone should be strong and steady as a mountain

with the whole body relaxed. The superior man or saint uses
this way to wash his heart and hide himself. The red and
white lily flower comes from the water. Below the water the
earth is very dirty, yet the lily comes from the dirt but is
very cl ea n and fresh. The stem is straight and the bulb
empty ye t it flowers. Your way must be empty (of externals)
and straight (in daily training) t o flower. One road is
very straight but no one passes. When busy the road is
close to you and yet you cannot see it clearly. But after
you are removed to the quiet it becomes clear. After
meditation you know what is important. Meditation is just
the breath. Dan Tien is the first step. Next is the soles
of the feet. The Saint breaths ever y ,breath from Yung chuan
(soles). Walk in the yellow court not in a public place.
Practice quietism without using the five senses. In this
way th e Saint keeps himself.
 EXERCISE THIRTEEN: THE DAN TlEN PRACTICING METHOD

with the previous methods you have exercised three

areas; the abdomen (exercise one), the kidneys (exercise
ten), and the waist (exercise twelve). This method combines
the three exercises into one. It is conducive to awakening
the vital energy, chi, and should be performed two ways;
first without and then with the contraction of the anus.

INHALATION
Begin by inhaling 40% into the abdomen slowly and
evenly as it expands, continue with a 10% inhalation into
both sides (20% total) as they expand and then 40% to the
kidneys as they expand. This should be one slow smooth
brea th into the abdomen, sides, and kidneys f or a 100 %
inhalation. FIGURE 13.

EXHALATION
When 100% is reached, relax the abdomen directing the
breath to the lower dan tien then exhale slowly. Repeat
this until you can feel the expansion in all the areas.
Then proceed to doing the exercise with anus force. You
will no longer need to exercise the exercise this first way.
INHALATION WITH ANUS FORCE

Inhale 40% into the abdomen slowly and smoothly as it

expands while simultaneously pushing the anus with 40%
force toward the navel; continue inhaling 10% into both
sides pushing the anus with 10% force to both sides (20%
total); and 40% inhalation to the kidneys as you push the
anus 40% toward the ming men center on the spine. The
breath should be slow, continuous, and smooth as you
simultaneously use slight muscular force to push the anus to

each area. FIGURE 13A.

EXHALATION

Relax the abdomen and direct the breath (chi) to the

lower dan tien center. Exhale slowly. Repeat this exercise
a minimum of nine times.
 EXERCISE THIRTEEN: THE DAN TIEN PRACTICING METHOD

40"7. Kidneys

1
Anus
10"7. Waist----+-----l0"7. Waist

40"7. Abdomen

2 10"7. 10"7. 2

•
40"7.
1

Anus

FIGURE 13 FIGURE 13A

1. Inhale 40% into 1. Inhale 40 % into

the abdomen the a bd ome n with 40%
anus f orce
2. Continuing, inhale 2. Inhale 20% into
10% into both sides the waists with 20%
(20%) anus force
3. Inhale 40% to the
3. Then 40% to the kidn e ys with 40 % anus
kidneys (ming men). force. Rela x exhale
Relax and direct the slowly.
chi energy to dan tien
exhaling slowly.
 EXERCISE FOURTEEN: THE WAIST PRACTICING METHOD

Exercis e twelve was the preli.minary work for this

me thod. Precede this exercise with kidney breathillg

(exercise ten) when possible.

This method will be done in five steps; the first two

using the inhaling breath (exercise six) and the last three

using the exhaling breath (exercise seven).

STEP ONE

Place the tip of the middle finger of each hand on it 's

respective side of the waist. Using the inhaling breath,

directly inhale 80% slowly and evenly into the waist sides

causing them to expand slightly. Pause one count and inhale

the remaining 20% quickly as you push the anus toward both

sides. /><lentally direct the breat.h to the points where the

middle fingers touch. Feel the expansion. FIGURE 14.

Re lax and exhal e slowly. Repeat this step six times.

6 Chi-Kung Correspondence Program

 FIGURE 14: STEP ONE

Use the inhaling

breath (exercise six)

j \
"
Use the middle finger
for pointed concentration

Anus

STEP TWO
- ---
Form a tiger's claw with each hand and grasp the waist

sides gently. Inhale 80% slowly and smoothly into the

sides. Feel the expansion. Quickly inhale the remaining
20% and grip the waist sides as they expand. Don't forget

the anus movement must be simultaneous with the 20%

inhalation. FIGURE 14A.
Relax the waist and exhale slowly. Repeat six times.

Level Four 7
 FIGURE 14A: STEP TWO

Use the inhaling breath

4
4"
.J~ -"
j\
) \
Use a claw 10 grip
the waist

Expansion Expansion

Anus

STEP THREE
The breathing changes to the exhaling breath (exercise
seven). Form a fist with both hands and place them on the
waist sides. Inhale 60% slowly and evenly into the waist as
it expands. Pause one count. Compress and expand the
•
abdomen pushing the anus forward and expelling a small
amount of air from the lungs (exercise seven).
Simultaneously press the fists against the waist sides
during this action. FIGURE l4B.
Relax and exhale slowly. Repeat this six times.

8 Chi Kung Correspondence Program

 FIGURE l4B: STEP THREE

Use the exhaling

breath (exercise seven)

Use the fist to press

the waist sides

Anus

STEP FOUR
Place the palms of each hand on i t ' s respe c tive s id e .

Inhale 60% slowly and evenly expanding the sides. Pause one
count, then compress and expand the abdomen pushing the anus

forward as you expell a little air from the lungs. At the

same time gently (increasing in intensity as you progress)

slap the waist sides as you compress the abdomen. FIGURE

l4C.

Relax and exhale slowly. Repeat this six times.

Level Four 9
 FIGURE 14C: STEP FOUR

" Use the exhaling breath

(exercise se"en)

:::--~
·::··.:::;:::::f~ Use the palms to
Expansion- slap the waist sides.

~
Dan
Tien

Anus

STEP FIVE

In this final step you must use the palm heels to

strike the waist areas in timing with the abdomen

compression, forward anus Ilio ve ment, arid expulsion of air.

Gradual progress over a protra c ted time will enable you to

withstand heavy blows to th ese areas.

Inhal e 60% slowly and evenly into the waist sides as

th ey expand. Pause one Gcun t. Compress and expand the

abdomen pushing the anus forward and expelling air from the

lungs as you strike the sides with the palnl heels. Remember

gradual progress is needed. FI GURE 14D.

Relax and exhale slowly. Repeat this step nine times.

10 Chi Kung Correspondenc e Program

 FIGURE 14D: STEP FIVE

USE THE EXHALING BREATH

(EXERCISE SEVEN)

USE THE PALM HEEL (the shaded area)

to strike the waist. See steps one - four.

REMEMBER HASTE MAKES WASTE. GRADUALI,Y INCREASR THE

INTENSITY OF THIS EXERCISE AS YOU TRAIN IT DAILY OVER AN

EXTENDED PERIOD. USE SLIGHT FORCE IN YOUR ACT]ONS WHEN

BEGINNING.
 EXERCISE FIFTEEN: TURTLE BREATHING

This exercise is so named because it requires very slow

respiration. It should be practiced two ways, the first as

a preliminary which can be dispensed with after the exercise

is understood. You should precede this exercise with the

dan tien practicing method (exercise thirteen).

Inhale slowly and evenly for three counts into the

abdomen as it expands, three counts into the waist areas as

they expand, and three counts into the kidney areas as they

expand. The breath should be one long smooth inhalation.

Relax and exhale for nine counts. Repeat this six times.

Next perform the same exercise while pushing the anus

toward the navel, waist sides, and ming men center as you

inhale. FIGURE 15. Relax and exhale slowly. Repeat this

exercise six times. Do this as a preliminary to turtle

breathing. When turtle breathing is understood then you

need not practice exercise thirteen.

 FIGURE 15: PRELIMINARY TO TURTLE BREATHING

An~

Study FIGURE 15A noting the positions of the dan tien

and ming men centers. Turtle breathing exercises the belt
channel (Tai Mai) (Level Three: Eight Psychic channels)
that circles the waist.
Notice there are eight points on each side of the
waist, with the beginning point being dan tien cent e r and
the last point being ming men. Points one are located one
inch from the dan tien. Points two, three, and four are
evenly spaced with four being the waist side. Points five,

six, and seven are evenly spaced around the back so that
point eight is one inch from ming men. The points are

symmetrical on both sides. FIGURE 15A.

Level Four 13
 FIGURE lSA: TURTLE BREATHING

Mlng Mon

6 7 8 t 8 7 6

Waist 4
~!~
~
4 Waist

3 3
2 1
t
Dan Tlen
1 2

INHALATION

* Hold the breath three counts at each point.

l. Inhale 10% with 10% anus force to the dan tien center.
2. Inhale 10% with 10% anus force to both points l .
3. Inhale 10% with 10% anus force to both points 2 .
4. Inhale 10% with 10% anus force to both points 3.
S. Inhale 10% with 10% anus force to both points 4 •

Continue until you reach ming men center on the back.

Ming Men
/"",,-.....---....------~-41~..-~---"""*"-_..,-. . . . -.. . ·"-
/56788765\
I
I 4 4 I
I
31
\3
, 21 12
..... _--_ ..... Dlln Tien
'-----_/
/

EXHALATION

After a three count holding at ming men, exhale very

slowly, directing the breath and chi energy in reverse
(both sides) through points 8,7,6,etc. until you reach the
dan tien center. It should be a slow continuous exhalation
from ming men reversing to dan tien. Repeat a minimum of
nine times.
 When you have studied Figure 15A then begin the

exercise. The inhalation is continuous from the dan tien to

ming men (Do not exhale until you reach ming men).

Inhale 10% slowly and evenly expanding the abdomen and

pushing the anus toward the navel with 10% of your force.

Hold the breath for three counts. Continue inhaling 10% to

points one symmetrically and push 10% anus force to points

one. Hold the breath for t.hree counts. Continue inhaling

10% and 10% anus force to points two symmetrically. Hold

the breath three counts. Continue inhaling 10% and ]0% anus

force to points three. Bold the breath for three counts.

Continue with 10% inhalation and 10% anus force to each

point symmetrically with a three count pause between them.

Ending with a 10% inhalation and anus force at filing nlen, you

will have completed a 100% inhalation with a three second

pause between each of the points symmetrically.

After holding three counts at ming mer, exhale very

slowly, guiding the breath and chi energy in reverse from

points 8, 7, 6, 5 , 4, 3, 2, 1, to the dan tien cent.er. You

exhalation must be slow and continuous as you guide it

around both sides back to the dan tien.

Repeat this exercise a minimum of nine times. Use the

index fingers to press the points for better concentration.

One count is one second or one heartbeat.

 EXERCISE SIXTEEN: THE STRONG KIDNEY METHOD
This exercise will be conducive in opening the control
channe 1. It will exercise the kidneys, anus, bladder, and
testicles (vagina) consecutively.
1. Begin by inhaling 80% into the dan tien slowly and

evenly expanding the abdomen. Contract the abdominal

muscles pushing backwards toward the kidneys causing the

kidney area to expand.

2. Push the anus with slight muscular force toward ming

men.
3. Contract the b ladder and pu 11 it back toward the ming
men point.

4. Tighten and contract the testicles (vagina) pulling

them back toward ming men.

5. Relax slightly and direct the chi energy up the control

channel (spine) to the point bai hui on top of the head.

Hold the breath and chi energy at bai hui for six counts and
then relax the abdomen directing the chi energy to the lower
dan tien, then exhale slowly. FIGURE 16. Repeat a minimum

of nine times.

1 - 4 should be done evenly and consecutively without

pause. If you feel holding the breath six counts is a

strain, then begin with three counts and gradually hold

longer. Remember the chi energy is commanded by the mind

and must be mentally directed by the will. * Bai Hui means

meeting of the hundred points or nerves.

16 Chi Kung Correspondence Program
 FIGURE 16: THE STRONG KIDNEY METHOD

HAl HUI

Dan Tien
expansion

4
Anus
2

1. Inhale 80% expanding the abdomen then contract the

abdominal muscles pushing toward ming men.
2. Contract the anus and push it toward ming men.
3. Contract the bladder and pull it toward ming men.
4. Contract the testicles (vagina) and pull them toward
ming men. Re lax slightly and direct the chi energy up the
spine to bai hui center. Hold the breath six counts. Then
direct the chi energy to the dan tien and exhale slowly.

Level Four 17
 NORMAL AND ABNORMAL REACTIONS OF CHI KUNG

Normal reactions to Chi Kung training occur when the

practitioner follows the right way and directions. Abnormal

reactions may occur when one is overanxious in seeking the

effect or result and violates the correct procedures.

Normal Reactions are:

1. Calm minded, and energetic
2. Increase of sleep
3. Active body metabolism
4. Relaxed sensations
5. Increased flow of saliva
6. Warm sensations
7. Itching and involuntary contractions of muscles
8. Shaking of the body

Abnormal Reactons are:

1. Dizziness, headache
2. Breathing felt obstructed
3. Pains in the chest, waist, or abdomen
4. Thirst, dry tongue
5. Fatigue
6. Distracting thoughts
7. Changes in mood
8. Frightened
9. Hallucinations

Abnormal reactions can be avoided by closely following

the details and principles as outlined in the course. If

such occurs during your training, first determine what

principle you are violating then contact us for direction.

 TAO TE CHING

Men go out of life and into death. Thirty percent are

followers of life, thirty percent of followers of death, and

thirty percent more who could live hasten towards the place

of death. Why so? Because they would augment the richness

of life. I am told that a man who is good at taking care of

his life may travel through the wilderness, without trying

to avoid rhinoceroses or tigers, and may enter battles,

without being equipped with armors or weapons. The

rhinoceros finds no place in which to jab it's horn, the

tiger finds no place in which to dig it's claw, and the

sword finds no place in which to thrust it's blade. Why so?

Becuase he has no vulnerable point. Thus he who takes no

measure whatsover for life is accomplished at valuing life.

Close the openings and block the doors (the sense

organs) and so long as you live you will have no trouble;

but open your apertures and become involved in affairs, and
so long as you live, you will not avoid trouble .

. _- Lao Tzu
 CHINESE NATIONAL CHI KUNG INSTITUTE
P.O. BOX 105
MOULTON, AL 35650

After the third week of training these Level Four

methods, you should continue the program by sending your:

Completed "Request for Level Five" form with $30.00

You will receive:

The Level Five booklet clearly detailed and illustrated

including the methods of Directing the Chi to the Back, The

Iron Back, Tu Mai the Control Channel, and Directing the Chi

to the arms.

A request for the Level Six exercises.

We know that you will be satisfied with the

knowledge bought and suggest that you put it into action so

that it becomes wisdom gained.

To enter the door and be shown the way,

you must be taught by the word.
The practice is uninterrupted
and the technique achieved by self study.
CHINESE NATIONAL CHI KUNG INSTITUTE

fLCHI KUNGl
CORRESPONDENCE PROGRAM

DIRECTING CHI TO THE BACK THE CONTROL CHANNEL

IRON BACK DIRECTING CHI TO THE ARMS

LEVEL FIVE
 TIEN TAO CHI KUNG
Tien Tao Chi Kung originated on the Chinese mainland.
It was transplanted to the Republic of China at the turn of
the century, where it was kept an esoteric tradition. It
was not until the last decade that these esoteric practices
were opened to those of non-Chinese race. The therapies are
an assimilation of ancient Chinese , East Indian, and Tibetan
health practices. The CNCKI was conceived to bring these
practices to America.
TO OUR MEMBERS

You are now directing th e energy upward during

training. Through disciplined daily training, your past
menth"s exercises should have laid the foundation of this
training. Your body should be adjusting to your new
schedule. Your heartb e at should be slower, your respiration
deeper and longer, and your mind tranquil. Use care in
eating, sleeping, and drinking.
Continue to regulate the breath by the methods outlined
this month without anxi ety for success or symptoms of chi.
The chi will manifest when the conditions are met.
Perserverance brings success.
Level Five exercises aI E' conducive to opening the
primary channel of chi circulation and guiding the chi to
the arms and hands. Pay special attention to exercise
nineteen; the Governor Channel.

ABOUT THE COVER

The backbone should be strong and steady as a mountain

with the whol e body relaxed. The superior man or saint uses
this way to wash his heart and hide himself. The red and
white lily flower comes frow the water. Below the water the
earth is very dirty, yet the Ii ly comes from the dirt but is
very cl ea n and fresh. Th e stem is straight and the bulb
empty ye t it flowers. Your way must be empty (of externals)
and straight (in daily training) to flower. One road is
very straight but no one passes. When busy the road is
close to you and yet you cannot se e it clearly. But after
you ar e reoloved to the quiet it becomes clear. After
meditation you know what i s important.
 EXERCISE SEVENTEEN: DIRECTING THE CHI TO THE BACK

This exercise is a preliminary to exercise eighteen,

and is conducive to the chi circulating upwards through the
spine.

Begin by leaning your posture slightly forward. Inhale

80% slowly and evenly into the Dan Tien while expanding the

abdomen. Use muscle contraction to push the air and chi

energy backward from the Dan Tien to the kidney areas

(exercise ten). Tighten the anus and push it back and

upwards toward the chi chung point, as you mentally direct

the chi energy upwards to chi chung. (Try to feel the

expansion in this area).

Hold the breath at chi chung for six counts then relax

the abdomen directing the chi energy back down the control
channel to the Dan Tien, and exhale slowly. FIGURE 17.

Use only enough force and will to raise the energy to

chi chung as too much and you may ascend to the next center,
Yu chen (Yu =jade; chen = pillow).

If holding the breath six counts is uncomfortable begin

with three and develop gradually. Repeat this exercise nine

times.
 FIGURE 17: DIRECTING THE CHI ENERGY TO THE BACK

CHI CHUNG

~I--+_--l
KIDNEY AREAS

1;e?_~\--;--2
NI1Sw'--t- 2

1. Inhale 80% slowly and 1. The chi chung point is

evenly into the Dan Tien
then contract and push
back to the kidney areas.
2. Contract the anus and
push upwards to the chi-
chung point, as you men-
tally direct the energy
to rise. (slight expan-
sion). Hold the breath
at chi chung six counts.
Relax and direct the
energy in reverse to Dan
Tien. Exhale slowly.
Repeat Nine times.
located between the
thorcic verterbrae
eleven and twelve. The
shaded areas represent
the areas of expansion.
2. The point ming men (gate
of life) is located
between lumbar vertebrae
two and three.

4 Chi Kung Correspondence Program

 EXERCISE EIGHTEEN: THE IRON BACK

As with all the Iron Body methods, the aim is to train

the breath to react unconsciously and instinctively to an
offensive blow. This e xercise u se s the inhaling and
exh aling breaths (exercises six and seven), and has five
steps. You ma y train this exe rci se alone, however, a
partner is needed.

~EP QB§: Have your partner place his fist on the ar e a

around th e c hi chung point as shown in figure 17 above.
This will your area of concentration. If a training pa rtner
is not available, you may place the bac k against a do o r
post or something similar.
Using the inhaling breath, inhale 80 % slowly and evenly into
the Dan Tien, th en compress and contract the abdominal
muscles pushing the air and e nergy to the kidney areas.
Inhale the remaining 20% quickly, simultane ously tightening
th e anus and pushing upward t o the chi c hung po int, as you
me ntally dir ect the ene rgy to rise. FIGURE 18A.
You should feel a slight e xpansion in th e area. Relax and
direct the chi back to the dan ti e n then exhale slowly.
Re peat this until you feel the exp an sion. If you have a
partn e r, ha ve him to place his hand over the area to feel
any expa nsi on. This area will be difficult to exercise but
with perseverance you will succeed. Remember in this part
your partner (or you) are only pressing against the chi
chung area to allow you to concentrate th ere .
STEP TWO: In this step your partner will us e his palm to
slap (with s light forc e to be gradually increased) the back
are a as you time the breath and expansion. If you have no
partner you may press backwards forcefu lly against the door.

Inhale 80% slowly and even ly into the Dan Tien th en with
muscular contraction push th e air and chi energy to the
kidn ey areas. Quickly inhal e the r e maining 20% and push
the anu s upward toward chi chung as you time the expansion
of the area with your partner's slap. FIGURE 18B.

Relax and direct th e e nergy in re ver se to Dan Ti e n then

exhale slowly. Remember the slap and h e 20% inhalation to
the back area must be s imultan eous . Repea t thi s step nin e
times minimum.
Leve l Five 5
£TE~ THREE: In this step your partner must use the knife
edge of his hand (as in a karate chop) to press and massage
the back area in a circular motion as you time the 20%
inhalation.

Inhale 80% slowly and eve nly into the Dan Tien using
muscular force to push it backwards to the kidney areas. As
you quickly inhale 20% and push the anus upward toward chi
chung have your partner press and massage around the chi
chung point in a circular motion. FIGURE l8C.

You should feel slight expansion. Us e his hand as a guide

to mentally direct th e chi energy to the area. Relax and
direct th e e nergy back to Dan Ti e n then exhale slowly.
If no partner is available, try using the door or something
similar. Repeat thi s nin e times.

STEP FOUR: In steps four and five, the breathing changes to

the exhaling breath. In this step your partner must use the
palm h ee l of his hand to press against the back area as you
expell a small amount of s urplus air from the lungs through
the nose. (exercise seven)

Inhale 60% slowly and e venly into the Dan Tien. Compress
the abdominal muscles and contract the anus pushing them
upward to chi chung causing th e surplus air (5%) to be
expelled. As you ex pell the air your partner must press
against the c hi chung area. FIGURE 180.

You should feel the expan sion. Relax and dir ec t the energy
back to Dan Tien then exhale slowly. Repeat nin e times.

The expansion of the back area with your partner 's press is
important. To improve the timing of this he may say "now"
or some signal word to allow you to time the breath with the
press.

ST.:§.!'. FIYE!: In this step your partn e r will us e his fist to

strike the chi chung ar ea as you time your exhaling breath.
He may give a signal word so that your timing is exact. Do
not strike with too much force in the beginning to a void
injury. Graduall y as you are able to direct th e brea th and
chi energy to this area yo u may increase the int ens ity of
the strike.

6 Chi Kung Correspondence Program

Inhale 60% slowly and evenly then compress the abdominal
muscles and contract the anus pushing both of them upward to
chi chung, as you expell a slight amount of surplus air.
Simultaneous with the expellation of air have your partner
to strike th e back area.

Relax and direct the chi energy back to the Dan Tien, then
exhale slowly. Repeat this nine tim es . Repeti t i on i s the
key to training the unconscious mind.

FIGURE l8A: STEP ONE

I
DAN TIEN\

1. Using the inhaling breath inhale 80% into the Dan Tien,
compress and contract the abdomen pushing back to the kidney
areas.

2. Contract the anus pushing it upward to chi chung (using

your partners fist for concentration) as you quickly inhale
th e remaining 20% directing the bre at h and chi e n ergy to
c hi c hung. Relax and dl.rect t~e energy back to Dan Ti e n
then exha l e s l owly .

Level Five
------.- -
7
 FIGURE l8B: STEP TWO

1
80"0

I
DAN TIEN

1. Inhale 80 % slowly and evenly into the Dan Tien, then use
muscle contract ion to push it to th e kidney areas.

2. Contract the anus and push it to Chi Chung as you

quickly inhale 20% and your partner slaps the area with his
palm. You should be able to feel the area expand slightly
with the inhalation. Relax and direct the energy back to
Dan Tien then exhale slowly.

8 Chi Kung Correspondence Program

 FIGURE 18C: STEP THREE

1
80070

DAN TIEN--I-"-

1. Inhale 80 % slowly and eve nly into th e Da n Ti e n th e n use

muscular force and push to the kidney ar e a.

2. Contract th e a nus and push toward chi chung as you

quickly inhal e 20 % and yo ur partner massag e s with th e knife
edge of his hand in a c ircular motion th e ar e a a r o und chi
c hung. Relax and dir ec t t he energy bac k to Da n Ti e n then
e xhal e slowly.

Leve l Five 9
 FIGURE 180: STEP FOUR

DANTIEN--~

USE THE PALM HEEL TO

PRESS THE CHI CHUNG AREA.

1. Inhale 60% slowly and evenly into the Dan Tien.

2. Compress the abdomen, contract the anus and push them

both toward chi chung, as your expell 5% surplus air from
the lungs, through the nose. Simultaneous with your partner
you must use the palm heel to press against chi chung.
Relax directing the energy back to Dan Tien then exhale
slowly.
3. Step five is performed as above except that your partner
must use his fist to strike the chi chung area. Remember
that timing the breath is most important.

10 Chi Kung Correspondence Program

 EXERCISE NINETEEN: THE CONTROL CHANNEL OF YANG ENERGY
The control channel extends from the base of the spine
(coccyx) upwards to the brain (bai hui). It is the primary
route for the Small Heavenly circle, and is the Yang
channel. With sufficient training a warm current will
develop in the abdomen and then sudde nly ascend up the spine
through the control channel. This is known as the ascending
positive fire.

When it reaches Bai Hui it will be easy to direct it's

flow down the anterior functional channel of Yin energy thus
completing the Small heavenly circle or Micro-cosmic orbit.
The three most difficul t points to pass will be ming-men,
chi chung, and yu chen. These are known as the three gates.
When the chi en e rgy reaches the bai hui point, a light
feeling may be felt in the top of the head.

This exercise will be done two ways, with a single

inhalation and a continuous inhalation. The actual points
or centers will corre spond to the areas being e xercised (see
FIGURE 1 9A) .
Begin the single inhalation method by l e aning your posture
slightly forward. Inhale 80 % slowly and evenly into the Dan
Tien, then with muscular force push back toward the kidney
areas as y ou contract the anus and push it toward the
coccyx. Continue without pause, by inhaling slowly the
remaining 2 0% and direct the chi energy to each area without
pushing the anus toward each ar e a. As you direct and inhale
upwards from the coccyx (wei lu) pass the breath through the
waist area, kidney area, back area, should e r area, neck
area, occiput, and reaching bai hui at the top of th e head.
FIGURE 19B.

After the initial 80% inhalation and muscular contraction to

th e coccyx area, the 20 % inhalation should be a single slow
and smooth breath directed upwards through the ar e as.
This time simultaneously contract the anus smoothly push it
toward each area. This smooth contraction must accompany
the breath. FIGURE 19C.

When you reach bai hui cent e r hold th e breath for three
counts th e n relax and direct the bre ath in reverse through
each area back to Dan Tien then exhale slowly. Repeat this
single inhalation method nine times.
Level Five 11
The second method is with a continuous or multiple
inhalation. You may feel strained or tightness when
exercising this method. The method is to inhale into the
Dan Tien first then at point three inhale again into the Dan
Tien and push it up to point five, hold it there inhaling
again into the dan tien and push it up to point seven,
holding it there inhaling again into the dan tien and
pushing it up to the bai hui point. Thus it's called
continuous or multiple inhalation. FIGURE 19D.
Begin by inhaling 80% slowly and evenly into the Dan Tien.
Contract the abdomen and anus pushing toward the coccyx.
Without exhaling, slightly inhale again (5%) into the Dan
Ti e n then push the anus up toward the kidney area (point
three) as your direct the breath and chi energy there.
Pause one count.

Inhale another (5%) into the Dan Tien and push the anus
toward the back area (point five) as you direct th e breath
there. Pause one count.

Inhale another (5%) into the Dan Tien and push the anus
toward Yu Chen point of the occiputal region, as you direct
the breath and energy there. Pau se one count.
Inhale another (5%) into the Dan Tien and simply direct the
breath and chi energy to th e top of the head (bai hui).
Pau se for one to three counts here then relax and direct the
chi energy back to Dan Tien then exha le slowly.

When the breath reach es the top of the head you will have
completed a very full 100 % inhalation and should feel tight.
Try to stay r e laxed and feel the expansion as you direct the
breath and chi up the channel. Practice this met hod a
minimum of nine times.

*Ancient texts list some 23 points on the control channel

from the coccyx to the bottom lip.
 FIGURE 19A: CONTROL CHANNEL CENTERS AND AREAS

8 8

INDIVIDUAL CENTERS AREAS

l . WEI LU l. COCCYX AREA

2. YANG KUAN 2. WAIST AREA
3. MING MEN 3• KIDNEY AREA
4. CHI CHUNG 4. MID BACK AREA
5. TA CHUI 5• SHOULDER AREA
6. YA MEN 6. NECK AREA
7. YU CHEN 7• OCCIPUTAl. AREA
8. BAI HUI 8. TOP OF THE HEAD

Level Five 13
 FIGURE 19B: THE SINGLE INHALATION WITHOUT ANUS FORCE

BAI HUI

OCCIPUTAL

KIDNEY
WAIST

COCCYX

I NHALA '[, I ON EXHALATION

1 . Inhal e 80% into the 1. Re lax and direct the

Dan Tien slowly and eve nl y . chi to reverse the
cours e of th e control
2. Sl o wl y inhal e th e re- chan nel to the Dan Tien.
maining 20 % directing it
to pass th e anus then asc e nd 2. Exha le s lowl y.
upward through ea c h of the
areas t o reach the t op of
the head. Hol d for 3 counts.

14 -----Chi-Kung Correspondence Program

 FIGURE 19C: SINGLE INHALATION WITH ANUS FORCE
BAI HVI

2
800/0 20%

•
•

INHALATION ANUS
ANUS
1. Inhale 80% slowly and evenly into the Dan Tien, contract
the abdomen and push it toward the kidneys as your push the
anus toward the coccyx.

2. Inhale the remaining 20% slowly as you direct it to pass

each area or point while simultaneously contracting and
pushing the anus toward each point as the breath passes it.
Pause three counts at Bai Hui.

EXHALATION

1. Relax and mentally direct the breaths reverse course to

the Dan Tien then exhale slowly.

Level Five 15
 FIGURE 19D: THE CONTINUOUS INHALATION

2
1
8007, 5·10%

COCCYX COCCYX

INHALATION

1. Inhale 80% slowly and evenly then contract the abdomen

and a nus t o ward th e coccyx.

2. Inhale an ot her 5% into the Dan Tien th e n dir e ct i t to

the Ming me n via the anus as you push th e anus toward ming
men. Pause one count.

16 Chi Kung Correspondence Pr og ram

 FIGURE 19D CONTINUED
5

3
5·10"io

COCCYX

CONTINUED INHALATION

3. Inhale 5% into the Dan Tien directing i t via the anus,

coccyx, and ming men to the point chi chung. Simultaneously
push the anus to chi chung. Pause one count.

4. Inhale 5% into the Dan Tien directing it via the anus,

coccyx, ming men, and chi chung, to Yu chen. Simultaneously
pushing the anus toward yu chen. Pause one count.

5. Inhale another 5% and simply direct the energy from yu

chen to bai hui. Pause for three counts and exhale as in
19C.

Level Five 17
 EXERCISE TWENTY: GUIDING THE CHI TO THE ARMS

To direct the chi energy to the arms and increase the

feeling of e xpansion is difficult. In the beginning use
your mind and will the energy to each area. You will
exercise four areas of the arms with this method. The
shoulders, elbows, forearms, and palms are the areas of
concentration.

Begin by inhaling 80% slowly and e venly into the Dan Tien,
as the abdomen expands. Stop the breath. Contract the
muscles of the Dan Tien area pushing back toward the kidneys
as you contract and raise the anus up to the point between
the shoulders (Ta Chui) while mentally directing the breath
and energy there.

Inhale the remaining 20% as you hold the raised position of

the anus and direct the breath and chi energy to pass from
Ta Chui to the shoulders, elbows, forearms, and palms. (The
arms are held in front of you parallel to the floor with the
elbows bent slightly and pointed down). Make this 20%
inhalation smooth and continuous as it reaches from the nose
to the palms. FIGURE 20.

Try to feel the expansion in each of the areas as the breath

passes through them. When you reach the palms with a 100%
inhalation, pause two counts, relax and direct the energy to
reverse and then exhale slowly. Repeat nine times minimum.

18 Chi Kung Correspondence Program

 FIGURE 20: GUIDING THE CHI TO THE ARMS

2
1 W%
80070
SHOULDERS

FINGERS POINTED DOWN

ELBOWS POINTED DOWN

ANUS

l. Inhale 80% into the Dan Tien. Contract the muscles and
push to the Kidneys. Raise the anus to Ta Chui.
2. Hold the raised position of the anus. Inhale the
remaining 20% slowly and smoothly directing the chi energy
and breath from Ta Chui to pass the shoulders, elbows,
forearms, and stop at the palms. Pause two counts. Direct
the energy in it's reverse course then exhale slowly.

* Note that both arms are extended to the front and

parallel to the floor. The elbows and wrists are slightly
bent with the fingers and elbows pointed down. You must
tota lly relax.

Level Five 19
 CHINESE NATIONAL CHI KUNG INSTITUTE
P.O. BOX 105
MOULTON, AL 35650

After the third week of training these Level Five

methods, you should continue the program by sending your:

Completed "Request for Level six" form with $30.00

You will· receive:

The Level Six booklet clearly detailed and illustrated

including the methods of The Iron Arm, Keeping strong

Methods, The Iron Upper Abdomen, and the Iron Chest.

A request for the Level Seven exercises.

We know that you will be satisfied with the

knowledge bought and suggest that you put it into action so

that it becomes wisdom gained.

To enter the door and be shown the way,

you must be taught by the word.
The practice is uninterrupted
and the technique achieved by self study.

Cashiers check/Money order only

FOREIGN COUNTRIES ADD $4.00 OVERSEAS FIRST CLASS POSTAGE

20
CHINESE NATIONAL CHI KUNG INSTITUTE

ILCHI KUNGl
CORRESPONDENCE PROGRAM

(:, ~

IRON ARM METHOD IRON UPPER ABDOMEN

METHODS OF KEEPING STRONG IRON CHEST

LEVEL SIX
 TlEN TAO CHI KUNG
Tien Tao Chi Kung originated on the Chinese mainland.
It was transplanted to the Republic of China at the turn of
the century, where it was kept an esoteric tradition. It
was not until the last decade that these esoteric practices
were opened to those of non-Chinese race. The therapies are
an assimilation of ancient Chinese, East Indian, and Tibetan
health practices. The CNCKI was conceived to bring these
practices to America.

TO OUR MEMBERS
You are now progressed to the sixth month of Chi Kung
training. If you have followed the program with discipline
definite changes have been effected. Your heartbeat is
slower, your respiration deeper and longer, and your mind
tranquil. You should have corrected your daily habits in
eating, sleeping, and drinking. If you have not achieved
symptoms that accompany the awakening of chi it is of no
importance.

Continue to regulate the breath by the methods outlined

this month without anxiety for success or symptoms of chi.
The chi will manifest when the conditions are met.
Perserverance brings success.

Level Six exercises are conducive to opening the

anterior functional channel of chi circulation and
completing the circuit necessary to achieve the micro cosmic
orbit.

ABOUT THE COVER

To train this way you must catch the dragon (water) and
the tiger (fire). If you cannot catch the dragon (cultivate
the sexual essence) you cannot reach the level of hsien
(supernatural accomplishment). If you catch him the dan
(lower abdomen) will be full. The dragon is very excitable
and creates much disturbance but when caught the rain will
stop and the clouds will disappear. When caught the
dragon's pearl will be brighter everyday.

Copyright © 1986 Chinese National Chi Kung Institute

ALL RIGHTS RESERVED WORLDWIDE

2 Chi Kung Correspondence Program

 EXERCISE TWENTY ONE: THE IRON ARM METHOD

Exercise twenty is the preliminary for this method.

Using this method you will e xercise seven areas; the
shoulders, biceps, elbows, forearms, wrists, palms, and
fingers. This method must be done two ways; with a single
inhala tion and with a continuous inhalation (refer to
exercise nineteen). using the continuous inhalation you
will inhale again at points one (shoulders), three (elbows),
five (wrists) and seven (fingers).

Begin with the single inhalation by inhaling 80% slowly and

evenly into dantien. With slight muscular force push back
toward the kidneys as you rais e the anus to the ta chui
point (between the shoulders) as you direct the breath
there.

Inhale the remaining 20 % slowly and evenly and direct the

breath to pass from ta chui to each of the arm areas to
arrive in the fingers. Pause two counts and direc t the
breath (chi) in reverse course to dantien, then exhale
slowly with the abdomen. Repeat this nine times. (For an
explanation see figure 20 and add the bicep, wrist, and
finger areas).

Begin the continuous inhalation by inhaling 80% slowly and

evenly into the dantien. Contract the abdomen and push
toward the kidneys raising the anus toward ta chui. Inhale
another 5% and direct the breath to pass fr om ta chui to the
shoulders, pause one count and try to feel the expansion.
Inhale another 5% and direct the br ea th to pass from the
shoulders to the elbows pausing one count. Inhale again 5%
and direct the breath fr om the elbows to the wrists pausing
one count . Inhale another 5% and direct the br ea th to the
fingers. FIGURE 21.

Tense or tighten the fingers and wrists once then relax and
direct the energy reverse course back to the dantien. Then
exhale slowly from the abdomen. Repeat this nine times.

Level Six 3
 FIGURE 21: IRON ARM CONTINUOUS INHALATION

* Steps 1 - 5 make a complete 100% inhalation.

5·10"70

TA eHUI

1 ANUS

1. Inhale 80% slow and even 2. Hold the position of the

into dantien. Contract the
abdomen and push toward the
kidn e ys as you push the anus
towar ta chui directing the
breath there. Pause one
count feeling any expansion.
anus raised to ta chui.
Inhale 5% directing the
breath to pass from ta
chui to to the shoulders.
Pause one count to feel
the expansion.

4 Chi Kung Correspondence Program

 FIGURE 21: STEPS THREE AND FOUR

5-10070 5-10010

ANUS

3. Holding the anus position 4. Holding the anus

inhale another 5% and direct position inhale an-
the breath and chi energy from other 5% and direct
the shoulder areas to the elbow the breath and chi
areas. Pause one count. from the elbow areas
to the wrists. Pause
one count.

Level Six 5
 FIGURE 21: STEP FIVE AND EXHALATION

5-10%

ANUS

5. Holding the anus position, EXHALATION: Relax and

inhale another 5% and direct
the breath (chi) from the wrists
to the fingers. Tense the
wrists and fingers once. This
will have completed a 100%
inhalation. Without pause exhale.
direct the chi energy
from the hands in
reverse course to the
dantien. Then exhale
slowly.

6 Chi Kung Correspondence Program

 EXERCISE TWENTY TWO
METHODS OF KEEPING AND INCREASING STRENGTH
Four methods of keeping and increasing chi energy and the
strength of the internal organs will be presented here.
They are relatively simple yet effective when trained
diligently.

The first method uses the inhaling breath (exercise six) and

is conducive to the stomach and spleen. Mentally

concentrate the chi energy into these areas. Inhale 80%
slowly and evenly into the abdomen, then quickly inhale the

remaining 20% and hold the breath. Using the palm of the

left hand (right hand on top of the left) massage in a

circular motion over the stomach 36 times counterclockwise.

Relax and exhale slowly. Repeat the same breath and massage

36 times clockwise. It may be difficult to hold the breath

for 36 turns at first. Do not strain but make gradual

progress. You must make skin to skin contact (using the

palm on the stomach). Repeat this until you're satisfied

and occasionally go back to perform this exercise.

The second method uses natural breathing (exercise one)

and consists of placing the right hand on top of the left

and using the left palm to vibrate (push up and down) the

area of the heart, solar plexus and area of the lower

dantien. Vibrate each area 18 times (gently when

beginning) . The vibrations should be quick and rapid.

Repeat this as often as you have time.

Level Six 7
 KEEPING STRONG CONTINUED

The third method is known as the water curing method

and should be used only after 8pm. First while in the chair

posture using natural or controlled breathing, place your

hands in a basin of cold water and simultaneously place your

feet in a basin of hot water. Continue this for five

minutes. Th e n r eve rse th e positions placing the hands in

hot water and the feet in cold water. Hold this for five
minutes. This is a means of convection and will increase

the circulation of energy. Also, in the evening you may

place a hot towel over the stomach and massage slowly and
circularly using natural breathing. Similarly, in the
morning a co ld towel may be used.

Th e fourth method is conducive to the intestines and

stomach. Press the index and middle fing er of the left hand

into the area just below the solar plexus as you exhale.

(Do not use too much force). Quickly, remove your fingers

and inhale immediately a full 100% then beg in to exhale

slowly (pressing with the fingers again). Repeat this until

satisfied.

8 Chi Kung Corresponde nce Program

 EXERCISE TWENTY THREE: THE IRON UPPER ABDOMEN

As in all iron bod y methods this one a ims t o train the

exhaling breath to react instinctively to an offensive blow.
This method has five steps with the first two using the
inhaling breath and the next two using a slow (3 - 4
seconds) exhaling breath and step five using a quick
exhaling breath.

STEP ONE: Using the fingertips pr e ss slightly point A

(figure23) to increas e your ability to concentra te on the
area. using the inhaling breath, inhale 80% s lowly and
evenly expanding the abdomen the pause one count. Inhale
the r e maining 20% quickly as you direct it to the point of
conce ntrati on (point A) simulataneously contracting and
pushing the anus toward point A. Pause two counts then
direct th e chi ene rgy to the danti e n the relax and e xhale
slowly. Repeat this six times.

STEP TWO: This step uses the fing e rtips t o massag e in a

circular motion th e points (B,C,E) figure 23. You ma y do
this one at a time or two simultaneously. If you exercise
two points together contract and push the anus to the center
of the two points. Using the inhaling bre ath, inhal e 80 %
slowly and evenly e xpanding the abdo me n, pause one c o unt.
Quickly inhale the remaining 20% directing it to the
point(s) you are massaging whil e simultane ously contracting
and pushing the anus to the points. Pause two c o unt s then
direct the energy to dantien, relax and exhale slowly.
Repeat this step six times.

STEP THREE: This step uses the palm hee l to pre ss points (A
- D) (Figure 23) as you use the slow exhaling breath.
Inhale 60% slowly and evenly expanding th e abdomen, then
pause one count. Slowly compress and push the abdomina l
muscles forward (no inhalation) as you c ontract th e anus and
push it toward the point being press ed with the palm he el.
This compression should expell a small amount of surplu s air
(5%) from the lungs. Time th e press of the point with the
expulsion of air. Paus e for two counts relax th e abdomen
and exhale slowly. Repeat this until all points A - D have
been exercised thusly.

Level Six 9
 EXERCISE 23: STEPS FOUR AND FIVE

STEP FOUR: This step uses the thumb to press point (D) as
you use a slow exhaling breath. Inhale 60% slowly and
evenly expanding the abdomen then pause one count. Compress
and expand the abodmen forward as you push the anus toward
point D while pressing with the thumb. The thumb press
should be in time with the small amount of surplus air
expelled. Pause two counts, relax and exhale slowly.
Repeat this six times.

STEP FIVE: This step uses the palm to vibrate (gently at

first)--aI1 the points (A - E) of figure 23. using the
quick exhaling breath, inhale 60% slowly and evenly into
the abdomen then pause one count. Quickly and
simultaneously compress and expand the abdomen while pushing
the anus toward the point(s) being vibrated and expell the
surplus air. The action of abdominal contraction, anus
push, and 5% expulsion of air should be timed with the
vibrating palm. Pause two counts, relax and exhale slowly.
Remembering repetition is the key to instinctive training,
repeat this a minimum of six times.
 FIGURE 23: THE IRON UPPER ABDOMEN (POINTS A-E)

\
/ '

c B

Point A is located four fingers width directly beneath the

zyphoid process of the solar plexus.

Point B is located under the rib cage on the left side. The
distance is the length of the middle finger from point A.
Point C is located under the rib cage on the right side.
The distance is the length of the middle finger from point
A.
.
Point D is located two fingers width directly beneath the
zyphoid process.

Point E is located six fingers width directly beneath the

zyphoid process, or two fingers width above the navel.

Level Six 11
 EXERCISE TWENTY FOUR: THE IRON CHEST METHOD

This exercise uses the inhaling and exhaling breaths as do

all of the iron body methods. Steps one and two use the
inhaling breath; steps three and four use a slow exhaling
breath; and step five a quick exhaling breath. Figure 24
illustrates the points to be exercised.

STEP ONE: Using the fists press against points A and B to

help concentrate there. Inhale 80% slowly and evenly
expanding the abdomen, then pause one count. Quickly inhale
the remaining 20% directing it toward points A and B as you
simultaneously contract the anus and push it foward and
upward toward the lower dantien. You should have an
expansion of the chest with the 20% inhalation. Press
against the points as you time it with the anus push and 20%
inhalation. Relax and direct the chi energy back to the
dantien and exhale slowly. Repeat six times.

STEP TWO: Use the palm heels to massage points A and B in a

circular motion as you perform the inhaling breath. Inhale
80% slowly and evenly then pause one count. Quickly inhale
the remaining 20% directing it to points A and B as you push
the anus toward lower dantien while massaging points A and
B. Relax and direct the energy to lower dantien before
exhaling slowly.
STEP THREE: This step uses a slow exhaling breath as you
lightly strike point C with a half formed fist (a slightly
closed fist). Inhale 60% slowly and evenly into the dantien
pausing one count. Simultaneously push the anus toward
lower dantien and slowly expell 5% air from the lungs as you
strike point C. (Gradually build up the amount of force in
your strike). Pause two counts and relax the abdomen and
exhale slowly. Repeat six times.
STEP FOUR: This step also uses a slow exhaling breath as
you use the palms of the hands to slap points A and B.
Gradually increase the force. Inhale 60% slowly and evenly
into the dantien. Pause one count. Simultaneously, push
the anus toward lower dantien and expell 5% air form the
lungs as you slap points A and B with the palms rapidly.
Your total concentration should be on these areas. Pause
two counts. Relax the abdomen and exhale slowly. Repeat
six times.

12 Chi Kung Correspondence Program

STEP FIVE: This step uses the quick exhaling breath as you
use the fists to vibrate points (A and B). Inhale 60%
slowly and evenly into the lower dantien. Pause one count.
Quickly and simultaneously push the anus toward lower
dantien expelling 5% air from the lungs as you vibrate
points A and B with the fists. Pause two counts relax then
exhale slowly. Repeat this six times. Because the previous
iron body methods have clearly shown the execution of these
steps there will be no illustrations.

The iron body methods are conducive to opening the

circulation of energy to the exercised areas. They will
strengthen the internal organs and muscle tendon structure.
The ability to withstand powerful blows to the body will
come only after extensive training of these methods. As
outlined in the program they will not produce the ability to
withstand heavy blows. However, they will lay the
foundation for such training as well as the foundation of
your Internal work. Use discipline in your training.

FIGURE 24: IRON CHEST

B
C

A. 1" above the right

B. 1" above the left
c. 1" above points
A and B and centered
between them.

Level Six 13
 ANTERIOR LOCATED POINTS OF THE IRON BODY METHODS

IRON
C
CHEST
A B
-J J

IRON
UPPER
ABDOMEN
C A B

E
f NAVEL
2 IRON
5 ABDOMEN
1 4
3

FOR DETAILED LOCATIONS OF THE POINTS REFER TO:

IRON ABDOMEN (LEVEL TWO: EXERCISE EIGHT)

IRON UPPER ABDOMEN (LEVEL SIX: EXERCISE TWENTY THREE)
IRON CHEST (LEVEL SIX: EXERCISE TWENTY FOUR)

14 Chi Kung Correspondence Program

Smelt the essence to transform it
into energy;
Smelt the enrgy to transform it
into spirit;
Smelt the spirit to return it
to the void;
Smelt the void to return it
to nothingness;

For long life and long vision

Smelt the cinnibar.
The five energies complete their revolution
and illumine the great way.
After nine turnings to a pure Yang body
one is tranquil.

When cultivating the creative life force, one must also

cultivate purity of heart and holiness.

To smelt the essence into energy is th e foundation.

What is the essence? It is the generative sexual energy

without desire. When raised to it ' s highest pitch and

directed by the will the generative sexual force is creative

by nature. It must not be spent in desire, lust and greed.

the liberation of this force releases the power which is

transmuted to chi energy. It must be driven upward by the

force of regulated breathing.

Postnatal nourishing and restoring pertain to the base and

inferio~ method. Past cultivators refused to reveal it

because to disclose it was extremely laughable. "To speak

of the root of nature and life is to make the speaker blush

with shame, and although the method is profound, it can

cause much laughter.

Level Six 15
When the genital organs are aroused and excited in the
absence of sexual desire this is due to the essence

vibrating in the body (to seek an outlet) and due to

insufficient circulation of the breath. Hence, the method

of reinforcing the brain; stop sexual stimulation before

peak, breath in, roll the eyes from up along the spine to

the brain while raising the heart, spirit, and thought

together. Exhale, lower the thought, heart and spirit while

rolling the eyes down to the abdomen. Continue the breath

and gather the heat energy in the lower abdomen.

People who cultivate should not harbor thoughts of sexual

desir e . They shouldn't have this kind of greed. Since they

have no s e xual desire they attain great spiritual power. It

is said, "Their bodies will emit light, and they will be

abl e to fly at will. Their resolve will be solid".

However, with perseverance and patience should this kind of

yin greed be cultivated into Yang nature. Gently hold the

mind in purity, it cannot be forced.

Smelt first the essence into chi energy, this is the

foundation.

16 Chi Kung Correspondence Program

TO Complete the five energies:

Water: body does not move , and the ears stop desiring to
hear externals, then will the life force be in the abdomen.

Fire: heart is unstirred, and the tongue stops moving

spirit will be in the heart.

Wood: one's nature is still, and the eyes stop desiring to

see, the liver's energy is full.

Metal: when passion subsides and the nose stops the desire
for smell, the lungs will be full.

Earth: When thought is held the four el e ments unite with

earth in the center (Yellow court).

When the five energies of metal, wood, water, fire, and

earth are smelted to perfection without being deficient or
in excess, then they will return to the basic substance.
This is known as the "three flowers (ching, chi, shen)
gather together on the crown; and the five energies return
to the source.

The return of the five breaths to one is the union of the

three treasures (sexual essence, vital energy, spirit) which
is the golden elixir (ching dan).

Hold the one by regulating the breath in stillness of mind,

body, and spirit until the abdomen is hot with the
generative force.

Heaven and Earth and I live together, and all things

and I are one.
Near the middle of the day, when clouds are thin and
the breeze is light
I stroll along the river, passing the willows and the
blooming trees.
People of the day do not understand my joy.
Fish jump in the water
People mill about the marketplace
Not knowing to do good acts and create virtue
They harden their hearts and create offenses.
Gold and silver piled u[ as high as a mountain
Are all gone when you close your eyes.
with empty hands you go before judgement.

Level Six 17
When cultivators do not seek fame, do not have greed for
bliss, pleasure or reward, but seek only to resolve the
spirit, these resolves express the proper attitude. Get rid
of human desires completely, then the heavenly principle
will flow forth and manifest wisdom. The key to cultivation
is to hold the mind even to a single condition and to deeply
enter one gate until there is penetration.

DIRECTORS NOTE

The above three pages are translations from ancient

documents which document the self cultivator's path. Chi

Kung as such a path was never divorced from it's origin in

Chinese religion and Chinese medicine. Strong influence

remains on the proper development of personal character.

Today, one need not practice or believe the spiritual

aspects of chi kung in order to receive the benefits.

In our translation of this program we present Chi Kung as

taught in China. Your results will be according to your

efforts. The practices of Chi Kung will effect the entire

being, body, mind, and spirit.

18 Chi Kung Corrspondence Program

 ROSTER OF LEVELS ONE THROUGH SEVEN
LEVEL ONE
1. Natural Breathing
2. Controlled Breathing
3. Anus Control and Breathing
4. DanTien Center Breathing

LEVEL TWO
5. Silent Sitting
6. The Inhaling Breath
7. The Exhaling Breath
B. The Iron Abdomen

LEVEL THREE
9. Cultivating yang through the Eyes
10. Kidney Breathing
11. Raising the Chi
12. Waist Breathing

LEVEL FOUR
13. DanTien Ce nter Practicing Method
14. Waist Practicing Method
15. Turtle Br e athing
16. The Strong Kidney Me thod

LEVEL FIVE
17. Directing the Chi to the Back
lB. The Iron BacK
19. The Control Channel
20. Directing the Chi to the Arms

LEVEL SIX
21. Th e Iron Arm Me thod
22. Methods of Keeping Strong
23. The Iron Upper Abdomen
24. The Iron Chest

LEVEL SEVEN
25. The Equalizing Method
26. The Throat Practicing Me thod
27. The Functional Channel of Circulation
2B. The Underarm Method

Level six 19
 CHINESE NATIONAL CHI KUNG INSTITUTE
PO BOX 105
MOUI>TON, AL 35650

After the third week of training these Level Six

methods, you should continue the program by sending your:

COMPLETED "REQUEST FOR LEVEL SEVEN" FORM WITH $30.00

You will receive:

The level seven booklet clearly detailed and illustrated

including the Equalizing method, The Throat Practicing

method, The functional Channel, and the Underarm Method.

A Request for the Level Eight exercises.

We know that you will be satisfied with the knowledge

bought and suggest that you put it into action so that it

become s wisdom gained.

To enter th e door and be shown the way,

you must be taught by the word.
The practice is uninterrupted
and the technique achieved by self study.

Cashiers Check/Money order Only

FOREIGN COUNTRIES ADD $4.00 OVERSEAS FIRST CLASS POSTAGE

20 Chi Kung Correspondence Program

CHINESE NATIONAL CHI KUNG INSTITUTE

iLCHI KUNGl
CORRESPONDENCE PROGRAM

THE EQUALIZING METHOD THE FUNCTIONAL CHANNEL

THE THROAT PRACTICING METHOD THE UNDERARM METHOD

LEVEL SEVEN
 TIEN TAO CHI KUNG

Tien Tao Chi Kung originated on th e Chinese mainland.

It was transplanted to the Republic of China at the turn of
the century, where it was kept an esoter ic tradition. It
was not until th e last d e cade that these esote ric practices
were opened to thos e of non-Chinese race. Th e th e rapies are
an assimilation of ancient Chinese, East Indian, and Tibetan
h ea lth practices. The CNCKI was conceived to bring thes e
practices to America.

TO OUR MEMBERS
Th e me thods of level seven will be conducive to openin g
the functi o nal channe l of circulation. Practice th e
equalizing method any time you have acute nasal or
respiratory tro uble.

Continue to regula te the breath by the methods outlined

this month without anxiety for succ e ss or symptoms of chi.
The chi will manifest when the conditions are met.
Perserverance b rings s ucc ess.

ABOUT THE COVER

To follow this way you must go to the moun ta in or to

the sea ( ta ke solac e in si lence). To find the medicine
(vital e n e rgy) go to the tiger river. The tig c r (fire o f
the hear t's passion ) i s e xcitable, but he may be caugh t and
returned.

When going out, ride the tiger lik e a horse. To catch th e

dragon (water) and ride the tig er (fire) is not really
difficult. When caught bring them back to th e mountain
(silence) to fill the d a nti en .

Water and fire, sun and moon, yi n and yang, esse n ce and
passion. Wh e n caught in the dantien, sun and moon revo lves.
Don't worr y the dan will fil l easil y .

Go to th e tiger's lair to find th e tiger's milk and cheese.

The taste is ve ry good. If anyone can do it he may be a
s uccessful person.

Copyright © 1986 Chinese Nati ona l Chi Kun g Institute

ALL RIGHTS RESERVED WORLDWIDE

2 Chi Kung Correspondence Program

 EXERCISE TWENTY FIVE: THE EQUALIZING METHOD

This exercise is conducive in keeping the chi e nergy

ba lanced a nd is espec ially good for thos e who have
equi li brium , nasal, or respiratory problems. When performed
only a few times daily th e results will be felt .

Begin by standing with your feet should e r width apart

and parallel, knees slightly bent. Inhal e slow l y and e venly
80% into the dantien, and pause one coun t . Contract the
abdomen and allow th e chest to expand as the air and chi
energy fill it. Inhal e another 5-10 % dir ec tly into the
chest , and pause. I nhale another 5-10 % into th e chest and
pause. Again inhale another 5-10% as the ches t expands
f illing tightly.

(You should think of the chest as f illing with these

three 5 -10 % inha l ations from the bottom of th e lu ng s to the
top of the collar bones , as though it were divided into
three sections, fillin g eac h with one inhalation. Refer to
figure 25).

Now that you hav e comp letely filled t h e ch es t with

these inhalations, bring you r palms (pointing down toward
the ground) up to shoulde r level and as your quickly and
forcefully exhal e th e air through the nose from the chest ,
press your palms straight down your sides (qu i ckly) . The
emphasis is a quick and f orceful unobstr ucted e xhalation.

If yo u ha ve r espiratory problems, mucous may be

discharged from the nos e during the forc e ful exhalatio n.

Repeat the very fu ll i nhalation into the ches t and then the
simultaneous press down of the palms and forceful
e xhalation through the nose. In thre e to four times you
will feel the effect. Re pea t ten times. FIGURE 25.

Leve l Se ve n 3
 FIGURE 25: THE EQUALIZING METHOD

5 - 10%

l.
5 - 10%

80%

I
(\ :I I

~~
INHALATION EXHALATION

Inhale 80% into the Quickly press the palms

dantien, and pause straight down as you
one count. Contract thc quickly and forcefully
abdomen allowing the exhale through the nose.
chest to expand. Inhale
5-10% in 3 stages, filling
the chest from top to
bottom.

4 Chi Kung Correspondence Program

 EXERCISE TWENTY SIX: THE THROAT PRACTICING METHOD

CAUTION must be exercised when using this method, as

the throat area is one of the most vulnerable of the body.
Refer to exercise eleven to practice raising the chi energy
to the throat before beginning this method.

Begin by inhaling 80% into the dantien slowly and

evenly, and pause one count. Press against the throat area
with either palm as you inhale the remaining 20% directly
into the throat area while simultaneously contracting the
anus and pushing it forward and upward toward the throat.

Your concentration should be totally on the throat.

Try to feel the changes in the throat when you inhale and
push the the anus toward the throat. You may notice
expansion and tightening, accompanied by a warm sensation.
Gradually increase the force of the palm press over an
extended period of time.

In the second step use the thumb of either hand to

press against the sides and front of the larynx (throat
area). Do not apply pressure on the sides of the neck.
Remember to use caution. Using the exhaling breath
(exercise seven), inhale 60% slowly and evenly expanding the
dantien area. Pause one count, then quickly and
simultaneously compress the abdomen and push the anus toward
the throat area as a small amount of surplus air is expelled
from the lungs. Use the thumb to press the throat as you
expell the surplus air. Again be aware of the changes in
the throat area. Concentrate on the throat only. You may
find yourself consciously tightening the throat muscles,
however try to relax and use the breath to withstand the
pressure. Repeat nine times minimum. FIGURE 26.

Level Seven 5
 FIGURE 26: THE THROAT PRACTI CING METHOD

....--..
~ - I
I, ......
-

\1 f
JC • t-J.
\ x !
" X" indi cate s t he ar eas to be press ed wit h the palm or thumb
during exhalatio n a nd anu s co ntracti on .

EXERCISE TWENTY SEVEN: THE FUNCTIONAL CHANNEL (YIN)

The fu nctional channel exten ds from the brain to th e

base of th e genita l organ , on the anter ior side of t he body.
It i s t he s ec ondary cha nne l of th e micro- cosmic orbit a nd is
known as the y in channe l . When the warm curren t tr ave l s up
the spine through the t hree gates to bai hui cent e r , it will
(if connecte d by the tongu e ) flow down the fron t and center
of the body to make a complete circuit .

Noti ce in FIGURE 27A the indi v idual cent e rs that

correspond to the ar e a s of the anterior c hanne l . As with
th e con t rol c hanne l t h e r e are two way s t o perform this
method , t he single and t he continuous inhalation .

6 Chi Kung Co rrespond e nc e Prog ra m

 EXERCISE TWENTY SEVEN CONTINUED: THE FUNCTIONAL CHANNEL

Begin the single inhalation method by inhaling 80% into

the dantien area expanding the abdomen. (You may lean
slightly rearward as in exercise eleven). Stop the breath.
Mentally direct the chi energy to rise upward toward each
area as you raise the anus (10-13%) upward toward the area.
FIGURE 27B. As you pass each area and reach bai hui center
on top of the head the anus will be contracted 100%.

When you reach bai hui, relax directing the energy and
breath back downward to dantien. Then exhale slowly.
Repeat this single inhalation a minimum of six times.

The continuous inhalation begins by inhaling 80% slowly

and evenly expanding the abdomen. Pause one count then
inhale 2-5% into the kuan yuan point as you contract and
push the anus there. Continue without exhalation to pause
one count between each area, and inhale 2-5% at each area as
you contract the anus and push it upward while mentally
directing the chi energy there. FIGURE 27C. When you reach
bai hui, you will have made a very full 100% inhalation.
You will feel tight and expanded.

Relax directing the chi energy back to the dantien then

exhale slowly. If the warm current is under the direction
of your willpower you will have integrated the yin energy of
this of this channel, if you have not noticed this feeling,
nor any of the symptoms of the life force, do not dwell upon
it but continue your exercises without falter and success is
inevitable. Repeat the continuous inhalation a minimum of
six times.

Note that ancient works on the flow of chi energy

enumerate some 24 points on the functional channel, from the
perineum area to just under the bottom lip on the chin.

Level Seven 7
FIGURE 27A: FUNCTIONAL CHANNEL; ENERGY CENTERS AND BODY AREAS

9 8

•
7

5 •

4.

3 •

•
2 •

•
1

CENTERS AREAS

1. Hui yin 1. Lower abdomen

2. Kuan Yuan 2. Dan Tien
3. Xia Dan Tien 3. Solar plexus
4. Chung Kuan 4. Chest
5. Shan Chung 5. Throat
6. Hsuan Chi 6. Nose
7. Hsuan Ying 7. Mid Eyebrow
8. Yin Tang 8. Top of the head
9. Bai Hui

8 Chi Kung Correspondence Program

 FIGURE 27B: THE SINGLE INHALATION

I /--
•
\~
\
\
t
I
I
/
f
/
I

,
I
I
2 I

ANUS
•
•

INHALATION EXHALATION

Inhale 80% slowly and Relax and mentally direct

evenly into dantien. the energy in reverse to
Stop the breath. Contract the dantien (represented
and push the anus forward by the broken line). Then
and upward with even force exhale slowly.
toward each area. Mentally
direct the energy to each
area.

Level Seven 9
 FIGURE 27C: THE CONTINUOUS INHALATION

ANUS
•

INHALATION EXHALATION

Inhale 80 % slowly and Same as figure 27b.

evenly into dantien. Pause
one count. Inhale 2-5% into
area one and push the anus
the re. Pause one count and
continue this to area eight.
When area eight is reached
you will have made a full 100%
inhalation and anus contraction.

10 Chi Kung Correspondence Program

 EXERCISE TWENTY EIGHT: THE UNDERARM METHOD

This me t hod i s to tra in the chi e n e rgy to reach the

und era rms. I t shou ld b e prece ded by n a tural, kidney, a nd
wai st bre athin g . Beg in b y inha ling 80 % slowl y and evenly
i nt o t he dantien. Me ntall y direct the c hi e n e r gy to the
wai s t s ides and you s ho uld ha ve musc ul a r expa ns ion th e re
(se e e xer ci se twe lv e) . Tighte n the anus push ing it tow ar d
both underarms as y ou dir ect the chi e ne r gy fr om the wai s t
sides upward s to th e unde rarm s . FIGUR E 28. You will n oti ce
a fee ling o f e xpan s i on th ere a nd in th e cla v ic l e a r ea s
(collarbones) .

Re lax a nd dir ect the chi energ y bac k to t he dant ien ,

th e n exha l e s l ow l y .

Do not us e to mu c h muscul a r force to expand the wai st .

You mus t rem ai n re laxed as po ssib le at a ll times . The hands
may b e used as a g uide wh e n you dir e c t the e ne r gy from the
wa i st t o th e unde rarm s .
 FIGURE 28: THE UNDERARM METHOD

~
I
./
I
2
I

\-:;~
c!i ~.t-
,
I

I
~
I,
I
I
t
t
1 1

ANUS

INHALATI ON EXHALATION

1. Inhal e 80 % s l ow l y a nd 1. Re lax and direct th e

e ve nl y into dant i en . energy back to dan t ien .
2. Dir ec t th e e nergy int o Exhale s l ow l y .
both wais t sides, notic e
the exp ans i on areas.
3. Cont rac t a nd push th e
anus upw ards toward both
underarms, as you men t ally
direct the e ne rgy upward s
from th e wa i st .

12 Chi Kung Co rresponde nc e Program

 FOUR PRINCIPLES FOR SUCCESS

1. RELAXATION : Me n tally and physicall y yo u must be

comp l e t e l y re laxed .

2. EVENNESS : Br e a thi ng mu s t always be eve n and never

vio l en t.

3. SLOW NESS : The s l owe r t he breat hin g a nd ou t side active

are th e bett e r . Alwa ys move the body In conjunctio n
with the brea t h .

4. DEEP BREATH ING : Br e at he d ee p l y with th e l owe r a b odme n

in g e ntl e s lo w drawn out b r e ath s .

RELIGIOUS ORIGINS OF CHI KUNG BREATHING EXERCISE

Anc ie nt Ta o i st ritua l purs ued immo rta l li fe t hroug h

r egimens o f d i et , gy mnas ti cs , sexual int e rcour s e , h e lio-

therapy , a l chemy , and c hi k un g res pirator y t e c hn iqu e s .

Immo r ta lit y or Lo ng lif e ( c h a ng s h e ng) was a mate ria l

immorta lity o f the bo dy i ts elf . I t wa s the ad ep t hi ms e lf

who mus t p r od uc e th e immo rt a l body wi t h in hi m dur ing hi s

lif e . Her e in lies th e impor ta nc e of t he above r e gi men s; to

p r o d uc e th e immortal body. Tha t body t akes shape i n the

s am e f a shi on a s the e mb ryo de ve l ops and when it r eac he s f u l l

developme nt th e n de l i ver ance f rom t he co r pse t ake s pl a ce .

Lev e l Se v en 13
 The immortal body is produced myste r ious ly inside the

morta l body. As th e embryo g rows it r e p la ces the g r oss

elements little by littl e with subtle i mpe rishable elements .

Th e bones ar e said to have become gold and th e fl es h j ade.

Their is no real br eak between mortal and immortal, but an

imp e rc e ptibl e pas sag e . Only wi t hi n t he body was it possible

to atta in an immorta lit y whic h would cont i n u e the

per sonali ty of th e l ivi ng person and whi ch would not be

divid e d in to several inde pendent personalities as the

chinese bel i eved in mUltip l e sou l s and the Taoist beli eved

in eve n mor e ; spirits living withi n the body and co ntrol ling

the funct i ons of th e o r gans .

Common was the idea that man lS compo s e d of a body

(hsing) , insi de which ar e ess ence (ching) , brea th (ch i ) , and

spirits (sh e n), t he sum whi ch mak e s the person (she n) . Th u s

to n ouris h th e vital princ ipl e o ne had to nouri sh the breath

( yang ch i ), no urish the sp i rit (yang shen) , and nourish the

body ( y an g hsing) .

All of these procedu res were in accord and follow e d t he

prin c i ples of Ch ines e me dicin e . Hence , today th e religious

prin c i p les n ee d no t b e obs erv e d to d eri ve the benefit of

l o ngevity.

14 Ch i Kung Correspondence Program

 ROSTER OF LEVELS ONE THROUGH EIGHT
LEVEL ONE LEVEL EIGHT
1. Natura l Breathing 29. The Unde rarm Practicing Me thod
2. Con tro ll e d Breath i ng 30 . The Per i n e um Practicing Meth od
3. An u s Co ntr o l and Br e a t h i ng 31. Re tr acting t he Testic les
4. DanT i en Center Breathing 32 . Ei ght Area Conc e ntration
LEVEL TWO
5. Sil e nt Sitting
6. Th e Inhaling Br e ath
7. The Exhaling Brea t h
B. The Iron Abd omen
LEVEL THREE
9. Cu l tivat i ng Yang thr oug h t h e Eyes
10 . Ki d ney Breathing
11. Rais ing t he Chi
12 . Wais t Breat h ing
LEVEL . ·OUR
13 . Dan Tien Ce n t e r Prac t i c i ng Me thod
14 . Wais t Pr a cticing Me th od
15 . Tur t le Br ea t h in g
16 . The Strong Kidn e y Met hod
LEVEL FIVE
17 . Directing the Chi t o t h e Back
l B. The Iron Bac k
19 . The Con tr o l Chann e l
20 . Directing the Ch i to t h e Arms
LEVEL SIX
21. Th e Iro n Arm Me th od
22. Me thods o f Keepin g Stro ng
23 . '1'he Iron Up pe r Abd ome n
24 . The I ron Chest
LEVEL SEVEN
25 . The Equ alizi ng Me t hod
26 . The Throat p racticing Me thod
27 . Th e Functional Chann e l of Cir culation
2B . Th e Underarm Me t hod

Leve l S i x 15
 CHINESE NATIONAL CHI KUNG INSTITUTE
P.O. BOX 105
MOULTON, AL 35650

After t he third week of training these Leve l Seven

methods, you should continue the program by sending your:

COMPLETED "REQUEST FOR LEVEL EIGHT" FORM WITH $30.00

You will recei ve :

The level EIGHT booklet clearly detailed and illustrated

including the UNDERARM PRACTICING METHOD, THE PERINEUM

PRACTICING METHOD, RETRACTING TH E TESTICLES, AND EIGHT AREA

CONCENTRATION.

A Request for the Lev e l NINE exercises.

We k no w that you will b e satisfi e d with the knowledge

bought and suggest that you put it into action so that it

becomes wisdom gained.

To e nter the d oor and b e shown the way,

you must be taught by t h e word.
The practice is unint e rrupted
and the techniqu e achieved by self study.

Cashi e r s Ch ec k / Mone y order Only

FOREIGN COUNTRIES ADD $4.00 OVERSEAS FIRST CLASS POSTAGE

16 Chi Kung Correspondence Program

CHINESE NATIONAL CHI KUNG INSTITUTE

ItCHI KUNGl
CORRESPONDENCE PROGRAM

UNDERARM PRACTICING METHOD RETRACTING THE TESTCILES

PERINEUM PRACTICING METHOD EIGHT AREA CONCENTRATION

LEVEL EIGHT
 TIEN TAO CHI KUNG

Tien Tao Chi Kung originated on the Chinese mainland.

It was transplanted to the Republic of China at the turn of
the century, where it was kept an esoteric tradition. It
was not until the last decade that these esoteric practices
were opened to those of non-Chinese race. The therapies are
an assimilation of ancient Chinese, East Indian, and Tibetan
health practices. The CNCKI was conceived to bring these
practices to America.

TO OUR MEMBERS
You will soon have completed the 36 methods of Tien Tao
Chi Kung. Your success in doing so has been indicative of
your own discipline. By consciously gaining control of the
breath of life, you have no doubt mastered to some degree
the circumstances of your life. Mentally and physcially you
have increased your positive vitality. You exude mental
calmness. You no longer create nor allow circumstances to
disturb you. You travel the middle path of a calm,
peaceful, joyful, and complacent existence, avoiding any
extreme.

Continue to regulate the breath by the methods outlined

this month without anxiety for success or symptoms of chi.
The chi will manifest when the conditions are met.
Perserverance brings success.

We have scheduled a review training guide and

questionaire between Level Eight and Level Nine. Upon
receiving your request for Level Nine we will first send
this review and questionaire. We ask that you take one week
to complete this and then return it, at which time we wi 11
send the Level Nine booklet.

ABOUT THE COVER

The successful balance of Yin and Yang, flre and water,
hsing and ming, right thought and action, internal and
external affairs has produced in the lower dantien the
golden elixir or spiritual embryo. As it grows replacing
the old nature with the pure righteous character of your
original nature you will meet with the fullfilment of your
destiny.
Copyright © 1986 Chinese National Chi Kung Institute
ALL RIGHTS RESERVED WORLDWIDE

2 Chi Kung Correspondence Program

 "NEI KUNG HUA.SHEN": CHANGING THE CHARACTER AND
INCREASING VITALITY TO PURIFY ONESELF"

A SHORT DISCOURSE BY TEACHER CHENG YI HAN

When beginning to undertake self cultivation (and use

of higher energy) one must understand the notion of Nature

and life (hslng-mlng). All people, however different their

lives may be In other ways, a re a II ke In t his, that the y

possess a "natural state", an original nature. It might be

likened to the portion of the light element that Is

Imprisoned In the darkness of the body. It Is the "original

nature" as It e)(lsts before It Is corrupted by the contacts

of life.

Before you are born, original nature can be likened to

a piece of white paper, spotless. After birth, the white

paper begins to be painted by the Ideas of your parents and

relatives and as you grow and are swept up Into the world It

Is pa1nted by the color of the world.

Again, the original nature may be likened unto a bright

shiny mirror before birth. Day by day the mirror becomes

covered with the dust of the world, until It no longer

reflects. The purpose of self cultivation is to day after

day polish the mirror of your original nature until 1t

shines through brightly. You must erase the paint of world

Level Eight 3
and family conceptions to reveal your spotless original

natul-e. Thus it is said, "The way of the world is daily

increas e, but the way of Cultivation is daily decrease".

As stated by Ko Hung , legendary Chinese Alchemist, "If

cultivators do not perform actions of merit but solely
pursue the esot eric techniques, they will ~ever attain
Fullness o f Life. Doing good stands in first place;
eschewing one's faults comes next. Followers of the divine
process feel that saving people In trouble so that they can
avoid disaster, and protecting others from Illness so that
they will not die before their times, are good acts of the
highest class. Loya lty, filial piety, friendliness,
obedience, the human ideal, and trustworthiness are basic".

Furthe r it is said that to make small progress, one

must do three hundred consecutive good deeds, and to make a
big progress one must acquire twelve hundred good deeds. If
after acquiring 1199, one comm its a Single bad deed, all the
previous ones are lost, and one must begin anew. No benefit
can be derived from circulating Chi energy Without the
accomplishment of restoring the original nature. In
meditation you will reap the rewards of your good deeds.

Hen ce, Mlng Kung and HSlng Kung are necessary to

achieve results In Ch i Kung, however progress In one will
lead to progress In the others. Mlng Kung, the development

of Righteous character in Life, will In turn reveal the

development of Original Nature. It is in meditation that
the rewards of Ming Kung are brought back to the Original
self. Circulation of Chi energy Is the result of this
natural Spiritual law. It Is said that the divine process
is achie ved slowly and Involves many taboos. It is not to
be maintained without superhuman will and great energy.

The method of studying the divine processes consists

of: (A) A true desire to attain calm and repose, to free
ones elf of covetousness, to see and hear internally, and to
be entranced and freed from emotion.

(B) Calm freedom of action, and obliviousness to our

phySical frames avoiding Innumerabl e diversions which excite
the breath, heart, and mind.

4 Chi Kung Correspondence Program

 CC) Extending Love to the things that creep and crawl,
so that nothing which breathes may be harmed.

CD) Regulating the breath, undergoing rituals of

purification, rising with the dawn and going to sleep late
in order to sublimate the five elements.

CE) Avoiding potent wines which trouble the harmony

of the vital breath; disciplining sexual des1re so that the
essence 1s not diminished. thought processes weakened, and
calm and concentration destroyed.

CF) (optlonal) Avoiding even the smell of animal flesh

and purifying the intestines by stopping the intake of
starches.

(G) Extending Love to the very frontier s of the

universe and to view others as we do ourselves.

Therefore, cultivators of divine process and character

travel paths different from those of the rest of mankind.

Hence, Hs1ng denotes man's natural con st 1tut i o n in

which is recognized the presence of the pur e, unspOiled
substance connecting man's nature with the nature of the
universe. Man was originally attuned with the un iverse and
by forsaking it he did not simply infringe the spiritual
law, but also severed his connection with the pure source of
life. His departing from Original Nature, while
constituting the greatest offense he could commit, seperated
him from the Way of God, and disconnects him from the whole
and delivers him to himself.

Hsing. being the nature of man, is essentially good.

Men themselves moreover, partaking all o f the same nature,
are "all equally men", though they may come to differ
greatly from each other accordin g to whether t h ey pursue or
neglect the essence and the ordinances of the i r Original
Nature. Nature cannot be changed. Man, therefore, is urged
to correct his subjective nature and to restore his Original
One.

The loss of proper nature is attributed to: the beauty

of the five colors that disorder the eye: the five musical
notes that disorder the ear; the five odors which disorder
the head; the five flavors which disorder the mouth; all
preferences and dislikes that disorder the mind.

Level Eight 5
 Hence, to restore proper nature one must remove the
desires of materialism. The Original nature will manifest
as benevolence and righte o usness though the basic value of
Nature is that it is o riginally related to Chi (life force)
and Te (Virtuous Action).

Mlng is destiny as decreed by Heaven. It is the

appointed order of the Universe. Hsing Mlng denotes the
natural endowments and talents entrusted to man by Heaven
and Earth. The endowments and talents of your nature are
not your property. They have been appointed and made
availabl e to you that you may carry out the natural
endowments and exhaust the essence. The fulfilment of one ' s
nature, which i s made possible by complying with the talents
peculiar to one's constitution will then permit the
c o mpleti o n o f his destiny as decree d by Heaven.
 GOD (CHINESE TAO)

The single, the void, the undetermined,

the nameless, the pure motion, the essence
which was of itself before Heaven and Earth

GOD (CHINESE TAO)

The Material Universal Substance, the named, the Universal
Principle, the Origin of things

Extension of God (Tao)

In

HEAVEN EARTH
repository of repo s it ory of

YIN YANG
the femlnine the masculine

CHI
the vivifying breath as the issue and Interaction

Yln and Yang

TE
the virtues of GOD (TAO) and the artlculations of
Chi energy

MING
the actualization of GOD In physical Man

Level Eight 7
 HSING KUNG MING KUNG

NEI KUNG WAI KUNG

INTERNAL WORK EXTERNAL WORK

SILENCE MOVEMENT

PRIMARY SECONDARY

BODY USEFULNESS OF BODY

MEDITATION GOOD DEEDS

______ ___ _ ____ONE ABSOLUTE _________ ___ _

Meditation without Good Deeds will create CZo Huang Lu Mo)

demons

HSING KUNG

1. Repent. Body, Mind, and Sp Ir I t must be peace ful so you

must meditate. Use meditation to purify the mind of no
desire.

2. Increase Yang energy by meditation to develop a halo

which Yin energy cannot penetrate. Wrongful and bad deeds
diminish the light of the body and spirit.

3. Break the Ego Image that you have created about

yourself by understanding that It is not absolute reality,
you have created It .

4. Realize the Ego of the body ends with death.

5. Break the gap of individuality, the Original Nature of

all people is the same . The air contained inside a bottle
Is the same as the a ir outside the bottle. When the bottle
Is broken there Is just one air. The bottle Is the Body Ego
and the air Is the Original Nature.

6. Consider others as yourself.

8 Chi Kung Correspondence Program

7. Use meditation to expell the impure Chi (dzwo chi)
created by negative emotion and wrongful Ming Kung (action).

MING KUNG
1. Create good deeds and actions without thought of any
reward coming to you; service to others, unselfishness,
cure others illness.

2. Take all hardship without complaint. The root of

happiness is bitter hardship.

3. The body must stop all bad habits.

4. Cultivate a consciousness that has no temper. Anger

exhaust the spirit's energy.

5. Have a mind that is not selfish with private desires.

6. Bring Someone to Spiritual understanding.

7. Practice Hsing Kung and Ming Kung constantly.

KING KUNG and HSING KUNG cannot be seperated and must be

unified in sincerity.

HSING KUNG MING KUNG

NEI YAO WAI YAO

INTERNAL MEDICINE EXTERNAL MEDICINE

______________CHING DAN _______________ _

GOLDEN ELIXIR

SHENG TAl

SPIRITUAL EMBRYO

Level Eight 9
 HSING KUNG MING KUNG

TRIGRAM LI TRIGRAM KAN

ORIGINAL NATURE SUBJECTIVE NATURE

FIRE WATER

CHING LOONG (GREEN DRAGON) BAl HU (WHITE TIGER)

MEDITATION GOOD DEEDS

PURIFICATION INSIDE PRODUCES RIGHT ACTION OUTSIDE

RIGHT ACTION OUTSIDE RETURNS ORIGINAL NATURE
INSIDE

YIN YANG

________UNION AND HARMONY PRODUCES ______ _

CHI (vital energy)

1. There is no such thing as self-cultivation with the

observance of the rules of discipline.

2. The most common defects of a beginner lie in his

inability to lay down his habits of false thinking; of self
indulgence. ignorance caused by pride and jealousy. of self
inflicted obstructions caused by anger. stupidity. love. and
sexual desire; of laZiness and gluttony, and of attachment
to wrong and right. to self and others. With a belly filled
with all the above defects who can be responsive to the life
force?

3. Then answer thl s que st ion. .. I f the lady Chang 0 came

down from the moan with her naked body and embraced you in
her arms, would you heart remain undisturbed; and if
somenone without any reason insults and beats you. will you
not give rise to feelings of anger and resentment? Can you
refrain from differentiating between enmity and affection.
between love and hate. between self and other. between right
and wrong? CA "Chan" (Zen) meditation)

10 Chi Kung Correspondence Program

4. If there is awareness of purity, it becomes impurity.

Our conscience is originally pure like that of a new

born baby. However, as time passes, our minds have been
bogged down with bad deeds and influences and our conscience
obscured by wrong desires and insatiable wants. Man loses
his character through the desire for fame, and kn ow ledge
leads to contention. In the struggle for fame, men crust
each other, while their knowledge Is but an Instrument for
scheming and contention. Mankind Is living in a "sea of
sins" and treats It as though It Is the "garden of
happiness",

People who abnormally develop humanity, while

exacting character and suppressing their nature In order to
gain a reputation, make the world noisy with their
discussions and cause it to follow impractical doctrines.
People commit excess In arguments, like piling up bricks and
tying knots, analysing and enquiring Into distinctions of
hard and soft, while t heir Identities and differences wear
themselves out in vain useless terms. In exhcange for the
material essentials of civilized life, man has lost certain
essentials which are necessary for his peace of mind.

The way is not far from man though It I s impeded in us.

He wh o finds it, seeks It. Man lured by earthly attrac tions
is stubborn to recover his Original Nature and return to the
Orglnal State. Those who lose their selves in material
things and lose their Original Nature in the material world
may be compared to people who stand on their heads.

PERSONAL CONDUCT IN SELF CULTIVATION

A) HEART

1. Honor and be obedient to parents.

2. Subject to the State and loyal at heart.
3. Ready to help the poor and needy.
4. Be passionate to those In difficulty.
5. Do not be greedy or jealous of possessions.
6. Do not harbor evil thoughts of sensual pleasure .
7. Do not be jealous of other's talent.
S. Do not blame yourself or hate others for being better.
9. Always be honest and upright.
10. In whatever you do, exercise sincerity.

Level Eight 11
B) PERSONALITY

1. Wear clean and neat attire. Regulate your dress

carefully to show dignity and respect.
2. Perfect yourself morally and set a good eKample.
3. Facial eKpresslon firm; walking and sitting upright and
straight. respectful and well mannered. thinks before
talking. calm, and works according to position.

C) TALKING

1. Do n o t boast of wealth and act arrogantly.

2. Th e highly educated must not underestimate others.
3. Speak In a low voice with respect to seniors and elders.
4. Polite and chivalrous In front of ladles.
5. No one sided talk on behalf of money.
6. Do not blame yourself In poor living.
7. Speak the necessary words and keep from eKcess with
silence.
8. Patience Is the antidote for curing anger.
9. Do not eKaggerate or speak untrue.
10. Do not baost of yourself.
11. Do not criticize others.
12. Do not Indulge yourself In Imagination.
13. Do not be stubborn to your pOint of view.
14. Always be wholesome.

These gUidelines come from the function of the body and

are considered MING KUNG.

Visualize a stream of yellow light passing through and

washing every cell of your heart. All tOKic accumulations
are removed as each cell receives the currents of healing
light from the very throne of God. This Is HSING KUNG.

MING KUNG and HSING KUNG cannot be seperated. There

union leads to development In Chi Kung. Review the pages
above concerning cultivation of the Orglnal Nature and the
Importance of Right Action. Your meditation will be of no
use, only one-sided. without the understanding of HSlng
Mlng. Hslng Mlng must be your dally attitude.

Below are the Level Eight eKerclses which must be used

In your dally meditations. In the tranquility of HSlng
Mlng. the breathing meditations will restore. Increase. and
circulate Chi.

12 Chi Kung Cor'respondence Program

EXERCISE TWENTY NINE: THE UNDERARM PRACTICING METHOD

This method Is performed as an Iron body method. It

will train, In five steps, the ability to use the breath to
withstand an outside force. However, to use the chi energy
It must be remembered that dally trainIng over a protracted
time Is the only means of success.

The first two steps use the Inhaling breath, the last
three use the exhaling breath. The areas to be exercised
are the areas of the armpits and directly underneath the
armpits. FIGURE 29A. It will be somewhat difficult to
exercise both sides at once, If so, exercise one side at a
time. If available, a partner may be used as In exercise
eighteen.

ONE: Use the fists to press against the underarm If It will

help concentrate there. Inhale 80% slowly and evenly Into
the waist sides (refer to exercise twelve). Pause one
count. QUickly Inhale the remaining 20 % Into the underarm
areas as you Simultaneously contract and push the anus
toward both of these areas (see figure 29B). You should
with the 20% Inhalation mentally direct the chi energy to
rise from the waist areas to the underarms. You will notice
a slight expansion of the chest and underarm areas.

Relax and direct the energy back to the lower dantlen then
exhale slowly. Repeat this six times minimum.

TWO: Instead of pressing with the fist (o r having a partner

press with fists) use the palm heels to press against the
underarm areas and massage In a circular motion while using
the Inhaling breath as explained In step one above.

THREE: This step uses a slow exhaling breath as you lightly

use the palm to slap the underarm areas. Inhale 60% slowly
and evenly Into the waist sides and pause one count.
SimUltaneously contract and push the anus toward the
underarm areas as you compress the waist sides and slowly
release 5-10% surplus air from the lungs. {This action acts
as a buffer for any force being delivered to the area.
Concentration should be totally on the underarm areas. The
chi follows the mind}.

After exhaling the 5-10% surplus, pause two counts, relax

the abdomen and exhale slowly. Repeat six times.

Level Eight 13
FOUR: This step uses the thumb to press against the
underarm areas as you use the exhaling breath exactly as in
step three above. Remember the concentration must be on the
underarm areas. Repeat this six times minimum.

• The slow and quick exhaling breaths used In the above

steps are illustrated In exercise seven and the Iron body
methods.

FIVE: Use a quick exhaling breath as you use the fists to

vibrate the underarm areas: Inhale 60% slowly and evenly
into the waist sides . Pause one count. Quickly and
simultaneously contract and push the anus toward the
underarm areas as you compress the waist sides and expell 5-
10% surplus air qUickly through the nose. Pause two counts.
Relax the abdomen and exhale slowly. Repeat a minimum of
six times.

FIGURE 29A: THE AREAS TO BE EXERCISED

. ~ ..

/ '\

14 Chi Kung Correspondence Program

 FIGURE 29B

I".!) 2 I ~)

2
•

• •
INHALATION EXHALATION

1. Inhale 80% slowly and 1 . Relax and d1rect the energy

evenly into the waist area. back to the dantlen.
Pause one count.
2. QUickly inhale the 2. Exhale slowly.
remaining 20% 1nto the
underarm areas as you
contract and push the anus
toward both areas. Pause
two counts.
3. Don't forget to press
the fists against the areas
to Insure total concentration.
Step two uses the palm heels.

Level Eight 15
 EXERCISE THIRTY: THE PERINEUM PRACTICING METHOD

The perineum Is the area between the genitals and the

anus. The Hul Yin energy center is located here. Inhale
8 0% slowly and evenly into the dantien. Stop the breath.
Mentally direct the chi energy from the dantlen to the
perineum area as you muscul a rly push downward and feel that
area pr es s downward. (D o not use anus force). Hold the
breath f o r three counts then exhale slowly visualizing the
chi moving from the perineum area to collect and fill the
lower dantlen (abdomen ) . Practice this step until
thoroughly familiar bef o re progressing to the next step .

Inhale 80% slowly and evenly Into the dantlen. Stop

the bre a th and force the chi energy to the perineum by
pr e ssin g downward muscularly with the internal organ s . not
the anus. Visualize the c hi coll e cting In the perineum hul
yin center for 8 counts . Without exhaling relax the
mu s cular ex e rti o n downward and visualize the chi filling the
abdome n . Then continue without exhaling by pushing d o wnward
again and collecting the energy at hul yin center for
another 8 counts. If you do not feel uncomfortable or
strained then repeat again for 8 counts before relaxing the
abdomen and exhaling. Upon exhalation visualize the chi
re maining In the lower dantlen. Repeat this a minimum of
nine tim e s . FIGURE 30 Illustrates the perineum area and the
hul yin center.

FIGURE 30: THE PERINEUM AREA

HUI YIN IS LOCATED

_ - ----MI-- MIDWAY BETWEEN THE ANUS
ANUS AND THE GENITALS.

16 Chi Kung Correspondence Program

 EXERCISE THIRTY ONE: RETRACTING THE TESTICLES
Concentrate on the area that Is four fingers below the
navel. Make a continuous slow even inhalation as you
slmultaneouly contract this area pulling it rearward while
contracting the anus pushing toward ming men center on the
spine and pulling the testicles (muscularly) up as if to
pull them inside the body. Do not use too much power.

Do these three actions while inhaling and when you

reach a full Inhalation. exhale without relaxing the
contraction of the three. Inhale again slowly and evenly
while contracting more and concentrating on pulling the
testicles inside the body. Do not use too much force at
first but gradually progress daily.

Repeat for a third time as you maintain contraction.

Relax totally. and exhale slowly. Repeat a minimum of

nine times.
 EXERCISE THIRTY TWO: EXERCISING THE EIGHT AREAS

This method should be practiced often. It combines

eight areas previously exercised Into one method. After one
inhalation the dantien, kidney, waist, upper abdomen, chest,
underarms , back, and throat will be exercised successively
before exhaling.

ONE: Inhale 80% slowly and evenly into the lower dantien
while tightening the anus and pushing it toward the navel.
S top the breath.

TWO: Direct the chi energy and breath to the k1dneys as you
push the anu s toward mingmen center . Relax directing the
chi back to the lower dant1en.

THREE: D1rect the chi to both waist sides as the anus is

physically contracted and mentally pushed to both sides.
Relax and direct the ch1 back to the dantien.

FOUR: Direct the ch1 to the upper abdomen pushing the anus
to the area. Relax directing the chi back to the dant1en.

FIVE: Direct the chi to the chest wh1le pushing (directing)

the anus toward the area. Relax directing the ch1 back to
dantien.

SIX: Direct the chi to the underarms while constricting the

anu s and push1ng it ( under mental direction) to the
underarms . Relax d1recting the ch1 back to dantien.

SEVEN: Direct the energy to the middle back area while

pushing the anus in that direction. Relax allowing the chi
to return to dantien.

EIGHT: Direct the energy to rise via the functional channel

to the throat while pushing the anus to the area. Relax
allowing the ch i to ret urn to dant 1en. Slowly exhale.
FIGURE 32.
Remember the breath must be held until all eight areas
are exerCised and then s lowl y exhale. The length of the
exercise do es n ' t ha v e to be l on g , to be effective, However,
it c hould be perf o rme d in a relaxed manner and without
tens i 'Jfl. Do n o t u se ex c e s s i ve muscu l ar force or strain.

18 Ch i Kung Correspondence Program

 FIGURE 32: EXERCISING THE EIGHT ~RE~S

THE EIGHT AREAS

1. Lower Dantle n
2 . Kl dneys
3. Waist
4. Upper AbdQme n
5. Chest
6. Underarms
7. Back
8. Throat
• Try to fe el expans i on i n each area whe n d i recting the
energy there.

Le ve l Eight 19
 CHINESE NATIONAL CHI KUNG INSTITUTE
PO BOX 105
MOULTON, AL 35650

After the third week of training these Level Eight

methods, you should continue the program by sending your:

COMPLETED "REQUEST FOR LEVEL NINE" FORM WITH $30.00

You will receive:

PRIOR TO LEVEL NINE: A detailed review and training gUide

with questionalre.

UPON RETURNING THE REVEIW QUESTIONAIRE: The level NINE

booklet clearly deta1led and 1llustrated 1nclud1ng the IRON
LEG METHOD, THE METHOD OF DIRECTING THE CHI TO THE PALMS,
THE MICROCOSMIC ORBIT AND THE MACROCOSMIC ORBIT.

A CERTIFICATE OF COMPLETION

We know that you will be satisfied with the kn owledge

bought and suggest that you put it into act10n so that it

becomes wisdom gained.

To enter the door and be shown the way,

you must be taught by the word.
The practice is uninterrupted
and the technlque achleved by se lf study.

Cash1ers Check/Money order Only

FOREIGN COUNTRIES ADD $4.00 OVERSEAS FIRST CLASS POSTAGE

20 Chl Kung Correspondence Program

CHINESE NATIONAL CHI KUNG INSTITUTE

Iz,CHI KUNGl
CORRESPONDENCE PROGRAM

LEVEL NINE
 THE TIEN TAO CHI KUNG PROGRAM

Our program is a comprehensive program designed to lead you

to better health and tranquility. We have made every effort
to insure it's correctness in translation and presentation.
We are continually reviewing and revising our efforts for our
member's benefit and for the promotion of Chinese traditional
fitness exercises. Future efforts will include the
unpublished Tien Tao system in written, audio, and video
medium. We look forward to your participation and benefit
in our upcoming dissemination of the Tien Tao system.

TO OUR MEMBERS

Congratulations! You are completing the 36 methods of Tien

Tao Chi Kung. If you have earnestly trained the methods as
outlined in our program you have without a doubt found
benefit physically, mentally and emotionally. We didn't
intend this program to be of spiritual guidance but a door to
better health and peace of mind. You have displayed by your
diligence and perseverance thus far, a quality which is rare.

Use the review in this booklet to continue your chi kung

training until the vital energy surges within your body.
Our future publications will enhance your training as well as
broaden your knowledge of this ancient fitness therapy. To
insure you receive future updates and mailings keep in
contact by writing to us.

Use the methods of our program to benefit yourself. Remember

however, that even a purified body eventually dies, but your
good actions and words used to benefit others are an
imperishable treasure. Cultivate your vital energy to help
others. View others as you view yourself.

ABOUT THE COVER

With all affairs internal and external in harmony the

positive spirit must appear in the world to perform it's work
of salvation such as curing the sick and alleviating human
sufferings. As time passes while dwelling in utter
sereneness the true fire of positive spirit will develop
fully and radiate inside and outside to become all embracing,
shining on heaven, earth and the ten thousand things which
appear in it's light. This is the final achievement and
one's training comes to an end.

2 Chi Kung Correspondence Program

 EXERCISE THIRTY THREE: THE IRON LEGS METHOD
Having previously read the document on the eight psychic
channels, you will be familiar with the yin and yang leg
channels of circulation. Remember! Chi follows the
conscious mind and is cultivated by deep quiet concentration.

The iron legs method is performed two ways. Beg in by

inhaling 80% slowly and evenly into the lower dantien. Stop
the breath. Relax and use slight muscular force while
contracting the anus and pushing it toward the knees. You
may use the hand as a guide while directing the e nergy to
pass into the legs, down to the knees and then to the feet.
Try to feel any expansion of the muscles. Direct the chi
back to the dantien and then exhale slowly. Repeat this
exercise until completely familiar.

Next inhale 80 % into th e danti en. Stop the breath. Us e a

1 i ttle force pushing the anus toward the legs. (If you are
relaxed you will feel this force in the knees). With the
hand guide th e chi energy down the legs to the soles of the
feet and back to the dantien. This should be don e as slowly
as possible. Become completely familiar with this.

Now, perform the above, but before exhaling guide the chi to
the soles of the feet and back to dantien three times instead
of once. Remember! Inhale pushing th e anus; guide the chi
to the soles and back to dantien three times: exhale slowly.

Now change from the chair posture by loosely straightening

the legs out in front of yourself. They should be extended
to the front but not locked with the to e s pulled back toward
you. Locate the energy centevs in legs and guide the chi
through them using th e above method. Repeat this method
until completely familiar.
 EXERCISE THIRTY FOUR: GUIDING THE CHI TO THE PALMS

The preceding method and this exercise is conducive to

opening the Macrocosmic channels of circulation. Remember!
The vital energy follows the mind.

Inhale 80% into the dantien and stop the breath. Direct the
chi to pass through mingmen up the spine to the shoulders as
it then travels down the arms to the palms. (Arms are held
in front of you slightly bent, elbows pointed down). Now,
reverse the direction directing the chi back to the dantien.
Relax, and exhale slowly.

When completely familiar with the above exercise then follow

the same procedure except that during one respiration you
must direct the vital energy from the dantien to the palms
and back three times before exhaling. That is: In one
inhalation direct the chi to the palms and back to dantien
three times. Then exhale slowly. Perform this until
thoroughly familiar.
FIGURE 34: GUIDING THE CHI TO THE PALMS

r
J \
•~•

4 Chi Kung Correspondence Program

 EXERCISE THIRTY FIVE: THE MICROCOSMIC ORBIT

This exercise (also known as the small heavenly cycle) is

used to circulate vital energy through the two main channels;
Ren Mai (The functional channel) and Du Mai (The governor
channel). Figure 3SA.

The Taoist view man as a microcosm of the universal

macrocosm. The internal functioning of the human body is
inexplicably correlated to the external movement of the
universe. The four seasons, the five elements, the nine
divisions of heaven, and the three hundred sixty day year
correspond to the four limbs, five organs, nine openings
(eyes, ears, nose, mouth, anus, and urethra), and the joints.
The internal emotions of man are manifested by the external
manifestations of weather. Thus, man achieves harmony with
the universe by integration of himself with the cosmic order.

At this time it is necessary to reiterate. The body has

three treasures; sexual essence, chi energy, and spirit.
These represent the basic building blocks of man's
spirituality. Exhaustion of sexual essence will cause one's
memory to fail and one's spirit to become fatigued.
Conservation of sexual energy is of primary importance
otherwise there will not be enough force to push the chi
energy up the governor channel to the brain.

When the microcosmic circuit is complete, you may find

yourself eating less and sleeping less. You may feel the
heat current in the bone marrow. This heat current can be
felt in three different ways; on the surface of the skin, as
a flow in a single line (as in the governor channel up the
spine), or concentrated in a single energy center.

For the best results you should meditate in the open with the
soles of the feet firmly planted on the soil of the earth.
This direct contact allows one to absorb positive energy from
the atmosphere and negative energy from the earth through the
yung chuan centers on the soles of the feet. (After 9 pm.
exercise the six healing breaths with the feet in direct
contact with the soil. At sunrise the following morning face
the palms of the hands toward the sun and regulate the breath
with natural breathing).

The explanations and symbolisms of the microcosmic orbit are

many and varied; the ba gua, animal characterizations,
seasons, five elements, etc. However, there is only one
circuit with a fixed number of centers comprising the
governor and functional channels.

The actual physical sensation of the heat current circulating

through the governor and functional channel should be
mastered before attempting to circulate the heat through the
macrocosmic orbit (exercise 36).

Level Nine Chi Kung Correspondence Program 5

In the beginning the practitioner must realize that the chi
energy is guided by the mind and the warm current is
imaginary. The exercises of this program if followed
diligently will have paved the foundation for what is truly
the foundation of internal work, the microcosmic orbit. In
time you will succeed.

To perform this method the chi energy must be circulated

(directed ) in two directions; clockwise and counter-
clockwise. Clockwise the circulation follows the governor
channel down functional channel. Counterclockwise it flows
up the functional channel and down the governor channel.

Th e first way to be exercised is clockwise and will aid in

steaming the sperm/sexual essence into vital energy. Inhale
80% slowly and evenly into the dantien. Stop the breath,
contract the anus, and direct th e breath energy to pass
through the hui yin center and flow upward through the
centers on the spine (governor channel) until it reaches the
bai hui center on the top of the head. Tilt the head
slightly rearward, connect the tongue to the palate and
direct the energy to flow down the functional channel to the
danti en . You will have completed th e circuit. Relax and
exhale slowly. (The eyes closed and looking inward follow
the flow of the energy as it circulates up the spine and down
the front). Figure 35b. Repea t this clockwise exerci se a
minimum of 10 minutes.

*** Visualization: Imagine the chi energy as a silver or

blue thread of light that flows through the channels of
circulation with inhalation and exhala tion.

Next, circulate the energy counterclockwise which is

represen tative of Changing chi energy to spirit. Inhale 80%
into the dantien. Stop th e breath, raise the anus and
circulate the energy through the centers on the functional
channel until it reaches the top of the head (bai hui). Tilt
the head forward slightly, connect the tongue and direct the
energy to flow down the governor channel centers to hui yin
and back to the dantien. You will have completed the
circuit. Relax and exhale slowly. Figure 35c.

After successful practice the energy will automatically flow

in a clockwise movement and may feel like a warm stream of
water passing through the spine, over the head, down the face
and front of the body. This is a successful union of yin and
yang; fire and water in equilibrium; union of kan and Ii.
Each time afterwards that you sit in meditation th e warm
current will rise when you inhale and fall when you exhale.
(This is known as the opening and closing mechanism). You
will enjoy a vibrant health as you become increasingly calm.

You may also practice the technique of inhaling and raising

the chi and exhaling directing it back to the lower dantien.

6 Chi Kung Correspondence Program

 FIGURE 35A: THE MICROCOSMIC ORBIT CIRCULATION

-:::::e;?-,,"""BAI HUI

YIN TANG

r.::>..L--Y U CHEN

TONGUE
CONN~;CTION

HSUAN CHI---t'fJ

CHUNG KUAN--HJ ~.J--CHI CHUNG

MING MEN
L>AN T1EN--'1-Q

"::::Q;"'~HUI YIN

*** Th e microcosmic orbit is repr e sented with the cent e rs and

darkened line as a continuous circuit of energy . It is
formed by the tongue touching the palate connecting the
anterior channel (r en mail with the posterior channel (du
ma i ) .

*** Notice the breath is held and th e energy circu lated and
direct ed by the mind. Alternat:vely you may circulate the
energy with inhalation and exhalation.

Level Nine Chi Kung Correspondence Program 7

 FIGURE 358: CLOCKWISE CIRCULATION OF THE MCO

YI~ TANG

1 YU CHEN
V
HSVAN CHI
~
CHI CHUNG

CHUNG KUAN

~r-MINGMEN

WEI LV

INHALATION THROUGH THE EXHALATION THROUGH THE

CONTROL CHANNEL FUNCTIONAL CHANNEL

*** The energy is circulated with inhalation and exhalation.

8 Chi Kung Correspondence Program

 FIGURE 35C: COUNTERCLOCKWISE CIRCULATION OF THE MCO

YIN T ANG--HI .I--YVCHEN

TONGUE _ _~........
PALATE

HSUAN CHI--t:..e

CHI CHUNG

CHUNG KUAN

DAN TlEN ---Ire DAN TlEN--\,8

"'~WEI LV

INHALATION THROUGH THE EXHALATION THROUGH THE

FUNCTIONAL CHANNEL CONTROL CHANNEL

Level Nine Chi Kung Correspondence Program 9

 EXERCISE THRITY SIX: THE MACROCOSMIC ORBIT

The macrocosmic orbit is also known as th e Grand Heavenl y

Cycle. Figure 36a. It is the circulation of the chi energy
into the arms and legs once the primary f o undation of
circulation is establishe d in the small h e ave nl y c y cle.
Remember the en e rgy is direct e d by the mind!

Begin by raising the anus and touching th e tongue to the

palate. Inhale slowly and ev e nly raising the energy from th e
soles of the feet along the inside of the ankl e s and legs
where it reache s the hui yin c e nte r and is dir e cte d through
the control channel to the middle point b e tween th e shoulders
and divides going down th e outer sides o f the shoulders,
elbows, and wrists to the middle finger s and palms wher e it
then comes back from the palms through th e insides of the
arms to reach the armpits and middle point be tween the
shoulders again. It continue s up the spine to the yu c h e n
point whe re it separates cir c ling around th e bottoms and
tops of the ears returning to y u ch e n when it then circl e s
over the he ad at bai hui c e nt e r and y in tang ce nt e r whe re it
separates down both cheeks merging again at the top of the
palate . This is the inhalation phase. Figure 35b.

Without pause slowly exhale a s the energy desc e nds through

the tongue down the channel of function to the dantien and
hui yin point where it separates flowing down the outsid e s of
the legs, o ver the knees, shins, and big toes to r e ach the
sol e s of the feet again. Thi s is the exhalation phase.
Figure 35c.

Continue this e xerc is e until a utomatic circulation takes

place . You may als o pra c tice this me th o d as e xercise thirt y
five where y ou inhale, ho ld the bre ath, and direc t the e nergy
mentally through the circulation, then exhal e slowly.
 FIGURE 36A: THE MACROCOSMIC CIRCULATION

Level Nine Chi Kung Correspondence Proqram 11

 FIGURE 36B: THE MACROCOSMIC ORBIT INHALATION

-:::i~?--:~.BAI HUI

YIN TANG----.Jf<.J
YU CHEN

TONGUE
CONNECTING

CHIEN YUNG------.f.Ap....--.~.G_I__TA CHUI

(}---'H-TIAN FU

CHI CHUNG

CHIZE------~~~'
CHU CHI---:>'~"'-::'---:E:l e7+---MING MEN
YANG CHI----:~
TAl YUAN;-=~~ ~=o--­ G-\r----WEI LU
LAO KUN-

-------- p".G-'~===::!HlJI YIN

WEICHUAN

~~~~~YUNGCHUAN

*** The inhalation begins in the soles (yung chuan or

bubbling wells) and follows the yin chiao leg channels to hui
yin, then up the control channel through the spine to the
midpoint of the shoulders where it descends the yin wei arm
channels to the middle fingers and then the palms, back up
the yang wei channels to the mid point then back up the spine
to yu chen where it separates circling the ears and meets at
yu chen going over the head descending to yin tang separating
down both cheeks and meeting in the palate.

12 Chi Kung Correspondence Program

 FIGURE 36C: THE MICROCOSMIC ORBIT EXHALATION

TIP OF THE TONGUE----~.

~
HSUAN CHI---------"---t'e~

CHUNG KUAN------f+--(

DAN TlEN ---__,;..;..~--__,;'?"':::r:e

HE DlNG--+H.--
--.-/Z'::-==:::--HUI YIN

BIG TOE..!ii~~:,===",L;YlI NG CHUAN

*** The exhalation descends the ene rg y down the functional

channel to hui yin where it descends th e yang chiao l e g
channels to the "bubbling well" centers in the soles of the
feet.

Level Nine Chi Kung Correspondence Program 13

 REVIEW OF THE CORRESPONDENCE PROGRAM

Once this program is completed use this guide to review all

of the exerci s es. After level nin e you should continue on a

daily basis by using natural breathing (exercise one),

controlled breathing (exercise two), and the microc o smic

orbit (exercise thirty five ). Should you need spe cial

attention to any of th e organs then place special emphasis on

it ' s corresponding method. Practice the iron body me thods to

increase resistance from outside blows.

Use the active methods c ontained in the video tapes daily to

increase strength and stimulate and cle ar the vital energy

channels.

You will find it of great benefit to begin and train the

correspondence program over again just as you did until now.

New depths of understanding and res u lts can be achieved by

doing this.

Pay special attention to:

Level One: exercise 1,2,3

Level Two: exercise 5,6,7
Level Thr e e: exercise 10,12
Level Four: exercise 15
Level Five: exercise 1 9
Level Six: exercise 2 2 ,23,24
Level Seven: e xercise 25,27
Level Eight: exercise 29,32
Level Nine: exe rcise 35,36

You may r e view these methods by adding them to your post

completion sch e dule. As an exampl e ; add the special
emphasis exercises for lev e l one to your schedule for one
week. Rotate until you have reviewed all the special
emphasis exercises over a nine we e k period.

14 Chi Kung Correspondence Program

 THE THIRTY SIX METHODS OF TlEN TAO CHI KUNG

LEVEL ONE
1. Natural Breathing
2. Controlled Breathing
3 . Anus Control and Breathing
4. DanTien Center Breathing

LEVEL TWO
5. Silent Sitting
6. The Inhaling Br e ath
7. The Exhaling Breath
8. Th e Iron Abdomen

LEVEL THREE
9. Cultivating Yang through the Eyes
10. Kidney Breathing
11. Raising the Chi
12. Waist Breathing

LEVEL FOUR
13. oantien Center Practicing Method
14. Waist Pr acti cing Meth od
15. Turtle Breathing
16. The Strong Kidney Method
LEVEL BVE
17. Directing the Chi to the Back
18. Th e Iron Back
19. The Control Channel
20. Dir e cting the Chi to the Arms
LEVEL SIX
2 1. The Iron Arm Method
22 . Methods of Keeping Strong
23 . The Iron Upper Abdomen
24. The Iron Chest
LEVEL SEVEN
25. The Equalizing Method
26. The Throat Practicing Method
27. Th e Functional Channel of Circulation
28. The Underarm Method

LEVEL EIGHT
29. Th e Underarm pr ac ticing Method
3 0. Th e Perineum Practicing Method
31. Re tracting the Te st i c l es
32. Eight Ar e a Concent rati on

LEVEL NINE
33 . The Iron Legs Method 34. Guiding th e Chi to the Palms
35. The Microcosmic Orbit 36. The Macrocosmic Orbit

Level Nine Chi Kung correspondence Program 15

 CHINESE NATIONAL CHI KUNG INSTITUTE
POST OFFICE BOX 105
MOULTON, ALABAMA 35650

NUMEROUS COLORS MAKE MAN SIGHTLESS.

NUMEROUS SOUNDS MAKE MAN UNABLE TO HEAR.
NUMEROUS TASTES MAKE MAN TASTELESS.
RACING AND PURSUING GAME MAKE MAN'S HEART VIOLENT.
VALUING RARE THINGS MAKES MAN WORRY ABOUT THEIR SAFETY.
THEREFORE, THE WISE CONCENTRATES ON THE BELLY AND NOT ON THE
TEMPTATIONS OF THE SENSES.

CONTEMPLATE THE ULTIMATE VOID.

REMAIN TRUL Y IN QUIESCENCE.
ALL THINGS ARE TOGETHER IN ACTION, BUT LOOK
INTO THEIR NON-ACTION.
THINGS ARE UNCEASINGLY MOVING AND RESTLESS.
YET EACH ONE IS PROCEEDING BACK TO THE ORIGIN.
PROCEEDING BACK TO THE ORIGIN IS QUIESCENCE.
TO BE IN QUIESCENCE IS TO RETURN TO THE DESTINY OF BEING.

TO BUILD A HOUSE IN THE WORLD OF MAN

AND NOT TO HEAR THE NOISE OF HORSE AND CARRIAGE,
HOW CAN THIS BE DONE?
WHEN THE MIND IS DETACHED, THE PLACE IS QUIET.
I GATHER CHRYSANTHEMUMS UNDER THE EASTERN HEDGEROW
AND SILENTLY GAZE AT THE SOUTHERN MOUNTAINS.
THE MOUNTAIN AIR IS BEAUTIFUL IN THE SUNSET.
AND THE BIRDS FLOCKING TOGETHER RETURN HOME.
IN ALL THESE THINGS THERE IS A REAL MEANING,
YET WHEN I EXPRESS IT, I BECOME' LOST IN NO-WORDS.

WHEN WORDS EXPRESS TRUTH, THEY ARE NOT REFINED.

WHEN WORDS ARE REFINED, THEY DO NOT EXPRESS TRUTH.
ONE WHO IS PROFICIENT DOES NOT DEPEND ON VERBAL DISPUTATION.
ONE WHO DEPENDS ON VERBAL DISPUTATION IS NOT PROFICIENT.
ONE WHO KNOWS IS NOT ENCYCLOPEDIC.
ONE WHO IS ENCYCLOPEDIC DOES NOT KNOW.
THE WISE DOES NOT ACCUMULATE.
THE MORE HE WORKS FOR OTHER PEOPLE, THE MORE HE GAINS.
THE MORE HE SHARES WITH OTHER PEOPLE, THE MORE HE RECEIVES.
THE WAY FOLLOWED BY HEAVEN IS TO DO GOOD AND NOT TO HARM.
THE WAY FOLLOWED BY THE WISE IS TO WORK AND NOT TO CLAIM CREDIT.

16 Chi Kung Correspondence Program