Issue 6 £2.


Qi Magazine


November - December 1992

Qi Magazine

Qi Magazine is produced by the following team:

Michael Tse Inngard Niennann Darryl Tam Daniel Poon

We encourage our readers to contribute articles, letters Of questions for possible inclusion in future issues.

We welcome any enquiries regarding advertising.

The rear cover shows the restored Western Han painting of Daoyln exercises. which are the earliest forms of what we call Qigong today.

The front cover shows the famous Qigong Mosier Yang Meijun.

You can subscribe to Qi magazine. One years subscription (6 issues) costs £15.

Write to

Tse Qigong Centre PO Box 116 South DO

Manchester M20 9YN. Tel 061 4345289.

© 1992 Michael Tre.

All rights reserved. No part of this publication may be reproduced. stored or transmiued in any form or by any means without the permission of Michael Tse,

('t ..:",{ ctatO •..

Michael Tse

very month, it seems you can find more and more books about Health, Qigong. or Taiji. For Qigong practitioners this is a good thing 10 see. II means we have more information and a wider selection of choose from.

At present, we receive many letters and phone calls wanting to know about books and videos. It seems many people are eager to study this way. Many of them already learn from various books and tell me they can feel their Qi Ilowing, feel wann and many oiher sensations.

My personal opinion is: if you have not been studying Qigong ..... ith an experienced teacher, then you sbouldn't study from books or videos. I say this because inexperienced people don't understand how the Qi nows inside and 50 how can they judge the quality of the book or video. If they practise incorrectly then they will suffer from side effects!

Once when I was lillie. I bought a Qigong book. I knew Qigong was very good (or the body. and assumed it was very easy to study. So I began to follow il. Ilay on my bed, relaxed and concentrated on my breathing. Suddenly I heard some sounds. I could not work out where it was coming from and then realised it was from inside me! This scared me, so I stoppec.

My teacher later told me: because I concentrated on my body. my brain reacted and created the sound, She also said there was nothing wrong ~'ilh this, and if I relaxed more then it would not happen again. Maybe that book. was good. but at that time how could I know?

Qigong deals with theintemal body and Qi. You need a good teacher 10 guide you. It's not the same as a 'technical skill' such as fixing your washing machine. If you get it wrong you can't just stop and stan again. Find a good teacher, then you can tell which books are good and which are nOI -.

Qi Magazine 1


. QiMagazine Issue 6": "

Editorial t

Qi News 4

Talk Back 9

Dayan Gong t t

Wing Chun IS

Chinese Art 17

. Lesson 5 '

Wing Chun or Qigong? by Michael Tse

Chinese Poems

The Unfashionable Art by Glen Gossling .

Dayan Gong - Yang Meijun

The last lesson! Lesson 6

Shen- The Spirit of Training by Peter Newton

Chen & The Centre Line Principle

by Marlin D Lavelle

Primordial Mentality & Acquired Mentality by Lin Zhongpeng

Seminars & Classes Contacts

Book Review 20

Taiji Qigong 22

Shen 24

Chen Taiji 26

From China 30

Information 33

Ckintst CJntuna(':9lrts fistiva{


the IOlh of octo .. be r .1992 the first Chinese

Internal Arts Festival took place. The event. organised by Peter Young. was intended to promote all aspects of the internal arts. The day consisted of demonstrations and a series of open introductory seminars.

Following an initial delay things got underway and ran very smoothly. All those attending the event were well treated. especially those who had come along to give demonstrations and seminars. I must thank Peter Young and all his students for their

enjoyable day.

One running theme throughout the day seemed to emphasis the difference between practitioners of the same styles and how different teachers and their students interpreted their art Clear examples of this could be found in the demonstrations of Bagua, given by Aarvo Tucker. Professor Ji and a rather intense demonstration by Richard Gillespe. If you were observant then these differences were clear. but it occurs to me that instead of just pointing out the differences why did no one also point out the similarities? J know that

hospitality and a very many people are unclear

about the differences between Taiji, Bagua and Hsing I, both. technically and in principle. never mind Ihe differences between certain branches of Ihe same art!

Throughout the day emphasis was also given to "the martial aspects of the internal arts. There were a great many demonstrations of pushing hands and martial applications. but very few mentioned how there art was of benefit to their health. Observing the audience it was clear to me that this is what many of them wanted. For a long time. many uninfonnedpeopJe only considered styles such as

Qi Maguinc 4


Taiji as a slow health sound strange. but exercise, nowadays it many of the demonseems that those who strations were to my know otherwise wish to mind a little too tell everyone else to a 'tough'.

point where they begin to What I would have ignore the health side. So found of most interest perhaps next time those would have been some demonstrating should explanation of what consider this. It may Taiji, Bagua, Hsing I

etc was. Each

individual style

has its roots. its principals. its benefits. and for those who know nothing about the internal arts. why should we study them. If you want health why not do aerobics? If you want a martial art then why not Karate? Of those demonstrating: Professor Ji Jian Cheung

(Hangzhou China).

Aarvo Tucker

(Taiwan). Richard

Giliespe (London). and Peter Young (Newcastle) were particularly interesting.

Small quibbles aside. the event was a very successful, as I've already said I had a very enjoyable day. Role on 'The Second Chinese Internal Arts Festival'!

Darryl Tam

Qi Magazine 5

[[]was a great experi~ncc for all attending the two day introduction. Michael Tsc opened his 'secret box' and demonstrated the Chinese way of healing. He gave us an idea of what energy transmission is • how energy ..... orks in the body and how we can maintain the energy now to stay healthy and full of vitality. Everybody was

invited to experience Qi (energy) transrrussron, People carne forward one by one and took this chance to find out about it. Michael stimulated some acupuncture points or slapped different parts of the body. Then he transrniued his energy through his hands and fingers to places in need: neck, shoulders. back. hips or legs. without

touching them. When the energy ran through their bodies some people started to move slightly forwards and backwards. others just sat still. The whole room was quiet and filled with an atmosphere of concentration. stillness and hannony. Not only the person rcccivmg Michael'S transmission. but many could feel his energy radiating out

Qi MagaLinc 6


Some even saw the energy and allergies, and even as a. blue metallic steam cancer is treated coming from Michael's successfully with Qigong. hands. "But you can't just rely

At the end of each on your doctor", he transmission people were pointed out. "Qigong asked to tell something Healing is transmission of about how they feel, An energy on one side. but on elder man with arthritis the other side involves moved his arms and exercises and continued shoulders and found it was practise to get benefit." So much easier and less he taught us some painful. Another felt a exercises.

wann energy stream running along his spine coming to his shoulders and anns and making his fingers tingle.

Other sensations

were mentioned. even a change of emotions: "I feel fresh and energetic now !" a woman said and it was obvious in her face and i n her shining eyes when she went back. to her seal.

Were there miracles going on? Michael would not have us believe so. He said. Qigong Healing is quite common ill China and has good results curing chronic diseases, nervous disorders. weight ,

problems. skin problems .

The chairs were removed and soon the hall

was taken up by

everybody to follow

Michael's movements and explanations. Michael choose exercises from 'Taiji Qigong' and 'Balancing Gong': simple but effective movements. The energy began 10 run through our bodies. Although some had

Qi Maga..zinc 7

difficulties in the

beginning ... up-down .. .left -right.i., after a while the whole group seemed to change into a ballet. moving and enjoying what Michael demonstrated.

Michael continued:

"In Qigong Healing we have Yin and Yang. So we have movement and meditation ...


We formed a big obvious how powerful circle. sat upright and Qigong treatment is and relaxed.;" Close your how simple and effective eyes. relax your face, relax it is to do. When we keep your top of head ..... and practising we benefit from his voice led us into a strong and healthy body. relaxation and meditation. and are able to overcome

and withstand illnesses.

It was calming and We feel fresh and

relaxing at the end of an energetic and enjoy life. exciting time. Michael's

demonstration made it - ._ - _ - Inngatd Ni/:nnlllln

The time has gone by very quickly. Now our magazine is one year old! This success is due 10 team work. everyone has worked very hard to bring you, the supporters of Qi Magazine. infonnation and knowledge. but we could not have done it without you.

In future years, we will continue, improve and try to make our magazine world-wide!

We will work hard. but we still need your support!

Qi 8

I recently read that to practise 'deep breathing exercises' between noon and midnight when the energy is Yang and 'waning' is of no benefit. Is this true?

And that the best hours are 11 pm to lam and from 3am to 7am. So are there really people that go to bed at one in the morning. sleep two hours only to rise again to Qigong at three?

A'!Y lime is good for practising, b«4ust each boer U rtlaltd 10 our internal otgans and channels. Some people don': have much lime to practise. Thry netd to (hOlM the InSI time, 11 o'dock to 1 o'clock. From 11 am to 1 pm the sun is at iu highest and is ~ Yang and from J 1 p", to 1 am Ihe sltn

Send your letters, questions or coments to:

Qi Magazine

PO Box 116, Soulh DO Manchester M20 9YN.

is directly opposite and so is Vtry Yin. So if you praclise aJ both thae times yoll can gather alai of Qj and get tilt balanu.

Som' peopl« like to choos.e J am to 7 am as thiJ is when the Qj is at the lungs. which tnlJlus the breathing stronger. The other reason is that if you can wake lip and praaise; not f«ling sleepy, aJ the time whm most olher peopl« are adttp in bed. thtn )OlIlitn l1lJt1tome the limts whm the body is at its wtakest, so )011 will btcome t.l"ry strong.

HowtVtT 4.ny time is goadfor practising.

Good Qjgang mastm practise 24 boHr a day.

Is practising Qigong in places where energy is not so good, for example inside a building with no ventilation/open windows and plenty of air conditioning (killing all negative ions) or outside in a polluted city, actually worse for you than if you didn't practise at all i.e. pumping one's body with bad Qi?

Qi Magazine 9

77N pt.~ fl'hnt yoM prlltlill is t{ lOMN wry i"'portant I" NntJ Y",* onlY Cmt,a/ Pam is loot! fM prlUluin& 11IIIoor is "01 IIJ good lIS OlllJiJ~ ~ Qj ttptah air; so opmi"l Ibt flfinJt:IlI!J anJ Idling i1l Ihi fmh air is ont op#o". Bill if YO" prlUlise i" a" ai, m"ditiotrtd mo", flJilh no opm ",iMMtIS fM fmh air, or 7tJhnr Ibm is a lot of poIllilicm. YOII ",ight IAh in ,,«aIM Qj. Wbtn yoll pradiJI illJw YO" ",ill fm lim/. I" this Jitlllt/io" [ JNt;gN YOllfo IZ lim~ to go to a "ia piau 10 prmiJt. ",ay~ O1IU a d4y or Dna tf.ItrY t7I1O t/4yL

Can a person ever do too much Qigong practise so that it is in fact detrimental to their health?

No o~ fIJho p!'lIdim amm/y mil diJ

100 ","ch ~ a;.a dit"'41t tbmutlvt:J. If YO" do 100 mIlCh mOfJt1llmt. bting 100 Y411& yoM m«hl txhaMsrYOllnt!f Blilfor mdilaliD" Ibm iJ "0 [imit. YOII "'" do il joT a mo"th fltilholll 'INh"ng IIP~ If YOII 40 mOfJt1llml yoll nttd 10 baJ4nu it ",ilb mtJil4liort.

I remember reading in an article that you practise in all weathers except rain. Is light rain hannful and if so. why?

Also how does wind affect lhe Qi while practising? Should practice be avoided in very blustery winds?

PnuiW"l in Ihi ,IU" IS not so good YOII ",ill,tl flItl anJ coIJ. Li&hl ,ai" is OK II Tt4/Iy Jtpmih Oil IX1t1J J/rrmlJOIIT body is. 1f:JOlllUt Jlrong 111m IMYbt YOM fA" Slana httl1!J ra;1I.

Of (OliN lilt ",inJ fllill affta YOIIT prmise. II is 1m samt as IN ,a;n: If il is 100 sJTOn& lWOiJ it. othmtJiJt YO" can Slill practise

Obviously it is difficult to practise in high temperatures. under a blazing sun. but what about low temperatures? At what point should Qigong be avoided out doors?

Tbt Itltlp"a/llft ",ill affta YO'" practise.

Vtry hi&h ltmptralllrtS. Mnder 1m Sltn tIC., art bttt" lIfJOidld YOIIT body ",iU btto",t 100 hot a1lll Ihis U no gooJ for practise., umptralllrtS. in IN J1I01Jt! etc: II tlrpouls 011 .JOII' body: 4ft :JOlt JITO"l mO"lb to stand i/? YOM JhoMIJ ma1.t Sltft that yoM tlO1l~ gil coIJ

practising. If YO'" .Qj is 111011& in hoi f«IlJhtr yoll 1m ./rtJh 4Ni in «JIJ 1lIt411xr YOM 1m ftJIZrm.

'111~~ qu~dolf$ MI~'~ SOIl In by Adam Wallace.

On~ 01 OUt '~Qd~1S In New York.

Qi Maguinc 10

0AYANI <G'0N<fr

LEsSON1, 5~-

22. Cloud Hands

i. Shift all your weight on to your left leg. Step forwards with your right leg and open the sole of lhe right fool. Keep all your weight on you left leg.

iii. Rotate lhe palm so that it faces backwards. Bring the hand to the back so that the Hegu point touches the right Shcnshu point (kidney acupuncture point)

ii. Cast the right hand out, in an arc, from the left of the waist, with the palm facing up. AI the same lime twist your waist to the right.

iv. Close the sole of your right foot and shift all your weight forwards bending Ihe right knee and straightening the left leg.

------------- Qi Magazine It

v. Repeat for the left side.

vi. Repeat one more time for the right.

Cloud hands is a vay common name in many different movements e.g. Taiji.

In Dayan Gongcxtendjng the hand gathers Qi and brings it to the kidney acupuncture point.

Turning the waist: smoothes the Belt Channel and stimulates the kidneys. 'Opening the Yong Guan point allows the negative energy to now out of the fOOL

23 Brush the Waist

i, Step straight through with the left foot (no need to open the sole). Keep the weighl on the righl leg and the left leg straight.

iii. Extend the right hand backwards so that the Hegue point of the right hand faces the Ming Men point.

ii. Extend the left arm so that the Lao Gong point of the left hand faces the Dannen.

iv. Shift your weight forwards on to the left leg. The left leg should be straight and your right leg light. .

Qi Mapzine 12

v. Twist your waist to the left and look backwards.

vi. At the same time as V. swing your arms around your bodY. bringing the left hand round to your back and louch your Ming Men with your left Hegu point Swing the right hand round so that the right Hegu point (aces the Skyeye.

This movement passes Qi to the MinS Men point and Skyeye. This stimulates the Xiao Zhou Tian (Micro-cosmic orbit) and the kidneys.

24 Dropanns

i. Drop the left ann.

ii. Extend the right arm straight upwards. iii. Stand on your toes.

iv. Tum the body to the right side.

Qi Mlpzinc 13

The following should all be done simultaneously.

v. Drop the right hand down. in an are to the waist.

vi. Bring the left band up so thal it flicks Qi to the Skyeye &. quickly drop back onto the right foot (i.e. stamp down the right heel) and relax the left leg.

This movement stimulates the Skyeye to open it. The stamping down the right heel jerks the body and stimulates the Qi.

Qi Magazine 14

rom time to time people ask me "Does Wing Chun have any Qigong?" Many of you may be surprised to learn that the answer is "Yes!"

The problem is just that a loe of teachers and students concentrate only on fighting and miss the Qigong side. For example, did you know that the first form 'Sui Lim Tao' includes some Qigong?

When practising the first part of the fonn, slowly pushing your Tan Sau out, try to forget everything. Relax your joints and muscles. just keep the thumb closed. From Tan Sau, you change to Wu Sau by performing Heun Sau. Still relax but keep a slight tension in the wrist.


Doing the form in this way your ann will become very sensitive and your elbow and wrist will become very strong. We do it this way because this part of the fonn trains our internal energy. If you do it quickly, then you miss the internal training of the form. When l was fourteen years old and was studying with my uncle, Tse Chiu-Hung,. was not allowed to finish the form quickly, It took me at least forty minutes to do.

So, what is Wing Chun Qigong? First you must understand what Qigong is.

Within the martial arts we concentrate on 'internal training', This is different from Qigong for health, We train the mind, the breathing. position and

Many people are suprised when they are told Wing Clt_un is a soft' mania! art. Well, tltis montlt more suprises are in store ...

movement, of course we also cover internal Qi, acupuncture points and channels.

Many martial arts have a Qigong side. but during their training they only consider breathing and miss the importance of relaxation. I have watched many Karate classes training and how they perform their Kala'S. When they perfonn them they are all very tense. So they quickly become

Qi Magazine IS

Wing Chun's Standing Posture

I Stand stili. LIft up one leg and slightly ~nd the other.

II Keep the raised leg up so that the thigh Is horizontal. Relax the leg as much as possible.

III Keep the two hands at the centre of your body and relax your shouklers and linns.

Iv Keep the back straight and look straight fOfWards but don't focus and stAre at anythlng.

v. Stand as long as you an and then change leg.

bred and this causes problems with their breathing. If you don't relax. are just tense. lhen you will damage your body. An your joints and muscles will have suffered. and if your breathing is incorrect. lhen you will damage your lungs. This we shouJd avoid. we should do dUngs corrcctly.

During Wing OiWl training we do not need to do press ups, sit ups, or other similar physical training exercise.

What we do is stand in the correct postures for as long as possible. When you hold a posture in this way, you will find that your Qi will flow strongly through your whole body. You win become hot. you wiD sweat and your breathing wiD become very deep. AU you do is stand as long as you can and relax. Relax your cyes, don't focus and stare at anything. When you can stand no longer.

change. c.g. change leg. 1be longer you can stand the stronger your internal energy •

This then is Wmg Chun Qigong. If you practise and build up your internal energy you should be able to stand in the posture for half an hour. no problem! •

- - - NkAt1t"1 T.u

Qi Mquine 16

on Olinesc poetJy by talking about translations. but

most English

speakers, (myself

included) don',

have a second

European language let alone an Oriental

one; so translations for most of us are as close to the originals as we will get. By writing about the difficu lties of

QiGong lias II p«m, so 10 und~rslllnd tr a n s I a lin g from OUnese to English I

hope to give an impression of the

intensity, rigour and complexity of Chinese poetry. the reader wiD thus gain I slightly better idea of what the original might have been like when reading a translation,

There are many

aspects to Chinese poetry that are difficult to translate into each individual poem. such as its wider role in Chinese culture. O1inesc literature has an exceedingly long and uninterrupted history, over three thousand years, The

I t would seem, that Chinese poetry has drifted out of fashion in the commercial mores of the English litterary 'scene', I n preparing lhis article I was

shocked to flOd

just how few of the really good translations of Witter Bynner, Amy Lowell, and AorenceAyscough from the twenties, even Ezra Pound's "Cathy", the book that literaUy invented Chinese poetry in English,

is only available as part of his

"Sclected Poems", I....- _ __.:... -J

Chinese Poems


Unlushionahle Art

"PklUres fell II f/wusand words ."

picllVes/ and p«m.r creOle pictuns. Every movt'meN oj' your Till}; or

II IIWvt'meN)'OII mlHl blow ilS ~m! I/you con'! nod Chinese fhen

someon~ musllranslafe iI/or you.

More contemporary before since (it was WaJey translators fare scarcely any who farst introduced the better: most of Kenneth Tao Te Ching. the Analects Rexroth's outslanding of Confucius. the Monkey, translations are oul of print, to name but a few of the and Oat)' Snyder's "Cold works that have gained the Mountain Poems", Perhaps status of 'classic' even in the most surprising of all is English), has had his that the lowering genius of poetic translations reduced Arthur Waley, who has to one or Iwo volumes. A done more to bring Oriental sorry stale of affairs indeed. literature to the English It may seem strange to language than anyone introduce a series of essays


Qi t.Ugazinc 17

pictograms themselves are virtually a symbol of o.w, .in thai they have acted as a potent (actor in maintaining the Chlnese cultural identity, especially during periods of invasion and occupation. Their unique nature proved particularly resistant to appropriation by olher languages, while the prolonged stability of the Chinese literary tradition has profoundly influenced all other Asian cultures.

The pictograms have also had unique i.nfluence on the development of OIinese poetry. There is a great aesthetic consideration given to the beauty of the poem's visual appearance as well as i~ aunU euphony and semantic unity. In Otina calJjgraphy has been a considered an art fonn in its own right. equal to that of painting. (or the last sixteen centuries. It should however. be borne in mind thai although appearance was significant it was not a detennining factor in the construction of the poem. and that many poems existed as songs

prior to their being written ouL

The pronunciation of the pictograms has also had an effect on Chinese poetry, The fact that each pictogram had a mono. phonic pronunciation within a given context, produced an incredible variety of homonyms

. (words that sound the same: e.g. sea, sec: wear, where. ware etc .. ). This created problems understanding the poem when it was heard withoul seeing theactual text,

One solution 10 this was the introduction of Iones and pitches into pronunciation. Thus. metre in Chinese with syllabic stresses in English, but with syllabic tones, This tonal aspect of the Chinese language has brought about

a special. almosl

symbiotic relationship

between poetry and

music. All major typeS of poetry were originally sung to accompaniment. Even where the original musicalscores have been lost Ihe poetry is more of len chanted in approximation 0 f song rather than simply read. The closest comparable European tradition is the Celtic bard.

Chinese Poetry is also extraordinary for its compactness. For instance most of the poems in the Shih Cling (Classic of Songs). the oldest collection of

Qi Magazine 18

~1t ~ ih
t ~ltJ! ....
e ~ ~ ~
~ fI!J i~ ~ ~
-- - Chinese poems. are wrinen in lines of only three or four syllables long, that are four character words. This is achieved by generally omining articles. pronouns and conjunctions. with only one or two particular words alluding to highly complex thoughts or situations. It is almost impossible to translate Ihis kind of density into English without massive loss of now and sense.

The first attempt to make English poems out of Chinese originals was by Ezra Pound. Pound did not attempt to find metrical equivalents or rhymes. He used the originals as springboards to recreate the poems in English instead of translating them. Pound

invented Chinese Poetry in English. "Cathay" is a great success as poetry rather than being literal translations. Many others foHow on from Pound's auspicious stan. most influential has been Arthur Waley, whose translations are not only poetic but have the accuracy and erudition of a true sinologist.

The most frequent omissions from even the best English translations is the parallelism of the Chinese verses. Yin & Yang forms the nucleus of many Chinese poems: a unity that splits into duality 10 reunite and divide again. This can most clearly be seen in the Lu Shih form of the Tang Dynasty. These arc poems of eight lines of five or

seven syllables, the four central lines of which fonn two anlitht-tical couplets: Yin & Yang.

In this way the poems of China 'can comment on a variety of subjects while retaining a magical equipoise of philosophical balance. Philosophically • culturally and physically poetry occupies a position at Ihc centre of the OIinese arts, linking literalure, music. caligraphy and painting. Chinese poems arc unique in that they are art in almost every sense of the word ••

- - - Glenn Gossling

Qi Magazine: 19

.. New

Dayan Qigong


ecently one of my students gave me a book. To my surprise. there on the cover was my teacher. Yang Meljun, To be honest I didn't know that she had written a book about Wild Goose Qigong in English. Last-yw when 1 went to visit her she never mentioned iL

[ remember in 1986, a book was published. in English, about the Wild Goose. Should you come across it • it has a brown cover, with the Chinese character for Qi written in red and it's publisher is 'Peace Book Co, Ltd', Also on the cover this book claims to be written by Yang Meijun. but inside on the first page it says it is written by 'Zu




Qi magazine 20

Chang'. An interesting point about this book is that it has no copywright, even lIlough the publishers are in Hong Kong!

The fact is this book was not wrinen or approved by my teacher! When she found this book had used her name without her permission she was not happy! Also lhis book does not explain the movements clearly and misses a lot of details. This is vay confusing for its readers.

Most of the Wild Goose Books' I have seen claim to be written by her, but how many actually are?

In 1985 she did write a book which was published only in Chinese, It contained a few photographs of her. one a head and shoulders picture. in which she look very strong and has a lot of 'spirit', In another she is practising the 'Dayan Sword' and another shows her healing someone. In this photograph the patient was very sick and is lying on a bed. 1be interesting thing about this photo is that my teachers palms are very red. This is because her Qi is so slrong! This book is abundant in knowledge and not only covers all one hundred and twenty eight movements of the Wild Goose, but is also covers the 'Kunlun Twining Hands Bagua Qigong'. Kunlun meditations and is rich in Chinese medical knowledge: acupuncture points and channels. This book is also very readable!

Now there is an English version.

Though not exactly the same as lIle Chinese version, it is very detailed and covers all the Wild Goose Qigong. It is also similar in that it covers in detail the acupuncture points and channels. This helps you to understand more about the Wild Goose. It also has the Chinese pronunciations of the acupuncture points. so you wont have any problems understanding them.

This book shows Yang Meijun in some very beautiful postures and shows how Qigong can keep you healthy and prolong life. The main criticism I have is that the drawings of the movements are nOC as clear as they could be. The drawings used are actually taken from a Ch.inese Qigong magazine, which was released a long time ago.

Next time I go to visit her I win ask her about this book. and I will let you know what she says •

- - - - - MichAel Tsc

Wild Goose Qigong by Yang M~ij"" is publisud by ClaiM Scknu & T«hnology PTlU (ISBN 7·50460J2761RJI)

Qi magazine 21

Lesson 6

16 Rotating The Wheel In A Circle. i Backache.

ii Low blood pressure. iii Rev.italising a tired body.

17 Marching whilst bouncing a ball . i Relaxing the body.

ii RevitaJising a tired body.

Qi Magu.ine 22

18 Balancing Qi (Shou Gong). i down

These are all the 18 movements of Taiji Qigong. ]fyou have followed us through the previous movements then you will have benefited greatly.

Taiji Qigong covers many aspects of your body. It strengthens the heart. lungs. kidneys, head. spine and even the blood circulation.

These exercises are very popular in China. just practise everyday. and then your health will improve. When you do the exercises you will feel the Qi flowing inside the body. Eventually your Qi will be strong enough to keep you healthy and high spiriled!

Tllose ,,,110 begin 'Aew Inillgs' ore 01

./irsl J'e1Y Keen. Bul g/venofow mOllllls. oJier Illeir ill/I/ol t'lIlnuSIDSm has tAwildled, howmony renro/nl Maybe Ihis lociq/ sloyin.! poweril'o cul/urnl III/Ilg.


"The Spirit Of 'raining. " by

Peter Newlon

How often have we all know someone

you heard the comment "I packed it in because it was too much like hard work". Attitudes towards training differ greatly in the western world from those in other parts of the globe, for one simple reason: we have had it too easy. Britain has most certainly become a lazy nation.

We don't have to sow seeds and work the land for our food, as this is all done for us in this pre-packaged 'off the shelf society we live in. Transport. especially by car has diminished the basic human instinct of walking. ] am sure that

who would rather drive in their car to the local shop even though it is only 100 yards from their home.

The problem I wish to highlight is the noticeable effect this is having on not only our health. but also on our spirit, our Shen. I once

trained with a top Japanese Aikido sensei who was asked to draw a comparison between Japanese and British students. He said the British are good technically, but weaker in spirit.

For reasons I have

mentioned above, I

Qi Magazine 24

believe the famous British Bulldog spirit which has pulled us through so many wars, has become weakened.

"Developing spirit-uat strength (Shen), one of the three Taoist treasures leads us to a healthy mind and body".

A person with

strong Shen tends to be more an achiever, physic-ally and emotion-

-ally stronger, with

more patience and durability. Keep this in mind when attending your first Taiji or Qigong lesson. The sifu may tell you that it might take ten years before you fully grasp the principles of the art. This may seem a daunting prospect, In China a student told the same, graciously

accepts and sets about training with patience and understanding. Whilst in Britain we would be looking for possible short cuts and expect to become an expert in two years without even raising a sweat.

"What we lack is discipline as discipline is feed by Shen. To be the best, better than all the rest. you must try again and again and again."

However lets not be too critical of ourselves, for there are a high number of dedicated students who do accept the doctrine "Those who lack in effort will

lack in reward".

These enlightened

students do make the sacrifices that are necessary to reach the higher ground from

where you look down onto the blinked masses and say to yourself "If only they knew".

Chou Shou-hsien a Taoist immortal stated:

·When inordinate desire is banished. no errant thoughts arise. The mind is stilled. the spirit becomes radiant and its brilliance illumines all Ihe mysteries oj the universe. Then there is no limit to the marvellous powers attained",

So help the

uninitiated to find the path to enJightentheir Shen, for without our assistance they may drift past and miss the experience .•

Qi Migazine 2S

[IJ aiji is frequently described as a fonn of 'moving meditation', because when practising the forms we should attempt to became one with our movements, This allows our imagination to place us in compromising situations in which the movements we are making will free us from. Performing the movements while trying to imagine applications for them gives a large element of realism 10 the movements, and helps 10 promote a strong level of awareness. This brings us back to the question, why is the centre line principle important?

Without an element of realism, we might find ourselves imagining some very infeasible applications for our movements. Imagination is a powerful tool, but experience and realism have to guide it,

This is were the centre line principle will help, because it will allow you to make your form movements more realistic and therefore beautiful, 1111S is the only way 10 reach a high level with your forms, because the Taiji forms contain only very efficient and direct movements. They only seem indirect and flowery to people who don', yet understand their real applications,

Centre line awareness is developed during push hands practise. which is also were tliC ideas we think of during form practice are tested for real, Practical experience reenforces our push hands abilities, complements our theoretical background. and supplements our practical experience, The whole process

The centre line

principle is a way in which techniques can be performed more efficiently, bUI it's not a movement in its self. Directly il wonthelp

anyone 10 improve their movements. So why should il be important /0 us?

-------------- Qi Magazine 2.6

continues again and again, each time bringing us a little closer to our final goals. Without each other. these elements would remain weak. and a great many things would never make sense.

The Centre Line Principle

The centre line principle is a feature of many Iligh level Chinese martial arts. because of it's versatility and power. It easily lends its self to grappling and striking arts alike. because centre line awareness improves virtually all types of applications. It can be argued that the most succesful Chinese martial arts invest the most time and care in

scnsitising practitioners to this principle, but the centre line principle does not make a fighting art in its self. Many more factors affect the success of a system and an individual.

The basic idea is that forces that are directed along the centre lines of our bodies (see diagrams) are more efficient at moving other objects (and therefore stronger) than those which are not.

As an example, imagine you are holding a shopping trolley with one hand. You will find that it is easier to move your hand directly towards and away from yourself than to move your

hand across your body. When your hand is moving directly towards or

away from yourself, it is on one of your centre lines, and it does not cause a twisting reaction against your own body. Conversely, the trolley has centre lines of it's own. and when the trolley is being pushed by your hand. aJong it's own centre lines. the trolley will move without turning off to

the side. Otherwise the trolley will twist and tum, and you

Abo,'t'. Learning process ill Taij), involving pmctical esperiem». form M'ork. push/fIB hands and theory. The t factors complement each other. developing u towards a hiflher kid of /cill.

Oi Magazine 27

will have to fight (apply much more energy) to direct it. The more able you become at steering the trolley (without resorting to two hands and the use of too much strength), the better is your sensitivity and awareness, both of your own and the trolley's centre lines. In a sense, this is what is meant in martial art


ARMS ..•.• , •....


Above. pi" diagram of II man holdi"g II .moppi"g trolley.

circles as centre line training. though of course human beings have their own centre lines and characteristics.

The philosophy of a martial arts system determines how the centre line principle is exploited. Two relatively clear examples of this are Wing Chun and Chen Taiji.

The undoctored Wing Chun system. adopts a largely direct striking approach. and does not tend towards grabbing.

locking or holding opponents for more than short instances. This is because it is a 'Yin' style originating from a woman. and so it favours the soft and efficient use of force. This philosophy has lead to some very direct blocks and parries. which occur very close to the centre line. In many ways it exemplifies the centre

line principle.

Taiji on the other hand. has a grabbing. throwing. rolling. locking and striking approach, and these techniques require very energetic, circular movements to generate them. So how do Taiji's circular movements take advantage of centre line mechanics?

The answer partly lies in the principles of torque. In our case that means that if someone is holding something like a shopping trolley (or a human body), it will

get easier for them to turn with that weight the closer it is to their body. In other words, suppose you wish to move the trolley in the picture around yourself, so that it faces another direction. you will find that it is easiest to turn the trolley when your arms are fully bent. and hardest to tum when your anns are straight out. It has already been said that the centre line principle is about how to bring forces towards and away from one's self. and so by using centre line control to vary the range, objects and people can be positioned for circular applications.

Qi Magilxmc 28


When circular movements are combined with linear ones, spirals are generated. The spiralling principle in Taiji is a combination of the centre line principle and circular body and ann movements.

The circular movements should originate by turning the body trunk. which mainly involves the strong waist and leg muscles. These inner circles are used by the arms to assist them in their own outer circular movements. Body trunk movement give a great deal of assistance to ann movements. and in this way more torque is generated at hands

the centre line principles previously discussed, and they should conclude at a point

The most circular pan of the spiral should occur closest to the body, because that is were the most torque can be generated. as the anns become further away from the body less torque is possible, and so the circles must become smaller and smaller. finally converging to a focal point The energy from a twinning movement should travel from the body trunk along your anns (or legs). like a whip's energy travels to its tip.

Only through -carifu) attention to

and anns.

The body trunk assists the shoulders. the shou Iders assist the elbow. the elbow assists the wrist and the wrist assists the fingers. This is what the Taiji classics mean when they say 'the hands follow the body' (the same is also true for the legs).

These circular movements should travel directly towards their target. using

fundamental (basic) elements. like the centre line principle. can any student become a great master. There are no advanced techniques, only basic techniques done well .

Martin D LavelJe

Qi Magazine 29

Primordial Mentality and Acquired Mentality

ccording to "Miraculous Pivot." one of the two parts of the Yellow Emperor's Cannon of Internal Medicine. "What comes with life is 'jing', and what comes with two waning kinds of 'jing' is called 'shcn', Here 'jing' means "essence", or the essential materials on which life is built. while 'shen' is a general tenn for mental activities caused by mutual reactions of these materials, This coincides with the philosophic view that consciousness comes from matter.

Traditional Chinese Medicine holds that man's mental activities have a dual character, They refer not only to consciousness, ideas, willpower, etc.,

which fall into the category of "acquired mentality," but also to a system of self-regulation of health which exists in the human body independently of the "acquired mentality" and falls into the category of "primordial mentality." This is a theory nOI to be found in Western schools of medicine.

A man's "acquired mentality" is postnatal, referring to the faculties accumulated after his birth and closely related to his intellectual and educational levels as well as to the social circumstances he is in.

What is more important is a man's "primordial mentality" which is prenatal, not to be determined by the education he receives or the social experiences he undergoes after he comes into the world. A study on human beings' blood pressure shows that there are some 900 factors for keeping it at the normal rate of 110- 140/60-90 mmHg. II can be imagined that there must be a self- control system in operation in the human body to co-ordinate these factors. a system that is by far superior 10 the most sophisticated

Qi Magazine 30

computer available and works according to a programme. In a certain sense, this human computer and programme are prenatal intellectual powers, which will neither be weakened by literacy nor be strengthened by a doctor's degree. In the human body there are many other perceptible forms of "primordial mentality," such as body temperature and heart rate. as well as imperceptible forms, such as the internal secretion and immunity systems, which arc all self-controlled in regard to meir own

functions. to feedback to probe the mysterious self-control system in the human body, but with little and slow progress. There is still a long way to go to gain full knowledge of the "primordial mentality" as understood in traditional Chinese medicine and science of Qigong.

II was held by our ancients that the "primordia1 vitality" is a guarantee for longevity, for one's fitness level in a11 stages of life, which is expected to last 120 years. that is 10 say, everybody can be a centenarian if he gives full play to his "primordial mentality." Yet human

beings' life span, on average is only 40-80 years, which is far below 120. There arc numerous causes for this. which can be summed up as external

and internal causes. The latter refers to a man's mentality, both primordia1 and acquired. As long as the "primordial mentality" is kept in good order, the "acquired mentality" will function on the right track.

Sometimes. however. it will go on the wrong track when a person is gripped by one of the "seven emotions," namely. ecstasy. anger. melancholy. anxiety, grief, fear and terror, This will in turn interfere with the normal functioning of "primordial mentality" as a self-control system for the maintenance and improvement of physical and mental health, as has been proved by psychological studies in modem times, A person in anxiety invariably shows a

Qi Magazine 31

high blood pressure. a fast heart rate and abnormal EEG waves. A professor at Howard Medical School has cited 17 diseases including hypertension. cerebral haemorrhage and cancer as obviously related. to mental factors. or to something going wrong with -in the phraseology of traditional Chinese Medicine the 'Acquired Mentality' of the human body.

In Ancient times. some Qigong experts in religious circles held the extremist view of "removal of intellect." which actually means the removal of the

"acquired mentality" for the full

development of the "primordial

mentality"- a view counter to the laws of development of human society and devoid of social values. For the majority of Qigong masters, their goal is to achieve a harmonious union of the "primordial mentality" and "acquired mentality" by reducing t.he lather's interference with the former. Yet this

interference may vary in degree from person to person owing to different social backgrounds. So a great variety of training methods have been worked out through the ages to suit different cases and answer different purposes.

Interference is only one side of the picture. On the other side, the "acquired mentality." if properly guided, will greatly benefit the "primordial mentality." As a matter of fact, it has a leading role to play in all Qigong exercises, which involves concentration of consciousness. movements of different parts of the body, regulating of breathing in different ways. In the final analysis, all forms of Qigong are meant to mobilise the "acquired mentality" for full release of the "primordial mentality" from bandages.

- -- -- -- by Lin Zhongpcng

Qi Magazine 32

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