cg]lft TO RIAL

Michael Tse

Recently was watching a

programme on a German television channel (though I don't understand ~nnan). What attracted my auention was an introduction to Qigong.

On the show was a Chinese Qigong master. First he explained the basic principles of Qigong. He said (in Mandarin). .Qi is the energ)' that can heal people when they an: suffering from iIInrss. and it can abo affect the body ... •• After his explanation he told the audience in front of him and the cameras to relax and close their ryn. He then concentrated and moved his hands towards the audience. Mter about three minutes he told them to open their ryes. hold the palms of their hands together and compare the lengths of the fingers on one hand compared to the other. Some found thai. fingers on one hand were longer than the same fingers on the other hand! Some found

senssnve, then )'Ou need to transmit more Qi to p~ )'Ourself. If)'Ou just transmit 10 people who )'Ou know. the audience will think it is just a trick or that )'Ou an: tying to them.

When a penon is sitting or standing relaxed, automatica11y their body can become taller or pans of the body can become longer. even without Qi transmission! This just makes the sceptical disbelieve in Qi.

For someone practising Qigong the aim is - health. E~rything else. including developing )'Our potential comes next. So the first thing is to make yourself htalthy. and this can be proved by )'Our attitude and )'Our face. If)'Ou are not healthy people can tell • )'Ou cannot hide!

When )'Ou are healthy, )'Our Qi will build up through daily practice. FinaJly it will be strong enough to trn.nsmil out. If )'Our Qi is not strong then of course not everyone will be able to sense it and respond to it - so you should practise more, until you reach that level. But never try to act and lie to yourself, otherwise you will damage Qigong's image.

"If you are not healthy people can tell cannot hide!"

"_..:b.:ow. ~ op.g"_'_'_";"-w they had no reaction, but by the end. many people were impressed by him.

In China, some

Qigong masters do the same you things to prow: the power of

Qi. Some use Qi to make themselves taller and some trn.nsmit Qi only to their students to prO\~ their Qi is strong.

When other masters see and judge this, they say • "This is not Qigong!·,

If a mast.er wants to prove his Qi is strong he should first transmit to people he does not know. If he can affect them, then this prO\'CS how strong his Qi is. or course some people are more sc:nsiti,~ and some an: less. If they are not

Many people need Qigong to keep themsehft healthy, Don't damage the good image.

Contents

Editorial

tuitb Michael Tse

QINews

What's happening around the world.

Talkback

Your views, questions and comments.

Organs and Fundamental Substances of Chinese Medicine

It is common knowledge that Chinese medicine treats the body in an entirely different way to the West. The organs of the body are also viewed differently. It also has a notion of the Fundamental Substances. These are as important as the organs as without them the body cannot function.

by Glen n Gossling

Qlgong Breathing

Qigong literally means 'breathing exercise'. How you breathe is very important. It affects your Qi and therefore your health. Natural breathing, normal breathing or reverse reathing, What are they. how do you use them and what are they for? All is revealed.

by Michael Tse

Dayan Gong

Lesson 10, from 'Grasp Qi' to 'Tum the Body and Rotate the Ball':

What Goes Around Comes Around • Its Elementary

The Five Elements lie at the heart of Chinese culture.

Qi Magll1.ine 2

Issue 11

December 93 - January 94

They are important in medicine. philosophy, Fung Shui, mania! arts and everyday life. Everyone of us has an element and it effects everything we do. John Hayes tells us how it effects him.

by Iobn Hayes

Shaolln Wing Chun

Today. Wing Chun is one of the most popular martial arts, Its past, however, is not so clear. Yip Man is recognised as the man who brought this skill onto the world stage. Nowadays. quite a few different branches of Wing Chun are appearing and each gives us clues to the origins of the an. Shaolin Wing Chun offers us till more and maybe give u the clearest picture so far.

by Patrick \Van

An Introduction to Dayan Qlgong

Dayan Qigong is one of the most famous style of Qigong available today. It covers many skills and offers great benefits to those who practise. Who bener to tell u a little about this style than its inheritor - one of the most famou Qigong masters in China and the World.

by Master Yang \1eijLm

Just Along For The Ride Part 2

Last time Ian Cameron told us about his pa t and training in Hong Kong. This issue. Ronnie Robinson finds out how Ian sees thing today and what goals he has. Is he aiming for something or is he JUSt along for the ride?

by Ronnie Robinson

Tao, Mao and the Poetics of Guerrilla Warfare.

Mao Tse Tung was one of the most influential individuals the world has seen. He changed China and was worshipped by its people. Was he just a good politician, or was there more to his success? He used the secrets of an ient China to make way for a new one.

by Glenn Gos ling

Qi Magnine 3

() i '\ \._'\ \ ....,

If you thought Qigong was something that was Mpossibly good for your health but probably not very good to watch" you would have been proved wrong!

After a brief introduction to Qlgong. Michael Tse performed both the 1st 64 and 2nd 64 sets of the Dayan or Wild Goose Qigong fonns. Imitating the postures and the movements of the wild goose while at the same time stimulating and c.learing the acupuncture points and channels, it was both inspiring and entertaining to watch. The wild Goose form is pan of the Taoist Kunlun Mountain School of Qigong and was inherited by Michael's teacher, the now 100 hundred year old Master Yang Meijun.

Pan of the higher levels of skill within this system is the ability to emit 'Waiql' (the transmission of external energy) and to diagnose health problems by sensing the stale of a person's intema! energy. Michael demonstrated energy transmission upon members of the audience who, standing approximately 5 feet away, reponed various sensations of heat, cold. tingling or numbness. Later on in the demonstration Michael was able to show how, by tuning into the energy of the volunteers from the audience, he could diagnose their health imbalances and once again transmitted healing energy.

Another beautiful and very powerful Qigong form, the Swimming Dragon form. also from the Dayan System, was skilfully demonstrated by Sue Johnson. The movements of this fonn are elegant, rounded. soft yet

On Saturday tbe 18tb of September one was able to experience firsl band a vast army of Qlgons and martial art sldlls put on by tbe Tse Qlgong Centro as tbe Central Club (YWG4) in London.

designed to buiJd up and maintain strong kidney energy very quickly. Sue went on to perform a Qigong sword form - the Dragon Shadow Sword. Here the presence of the sword aids in extending the Qi field ruMer around the body to the tip of the sword - the movements in this fonn nOC only have health benefits but martial applications too and were aC'l"Ohatic and quite impressIve.

The last of the Qigong fonns was demonstrated by Michael. He performed an advanced (onn of the Dayan System known as 'Three Forks Twining Gong' - never before seen and most breath taking to watch. For many it demonstrated jus( how effective Qigong can be

promoting flexibility,

balance, strength and an inner harmony that can only be conducive to good health!

Qigong training

however, has its flip side.

Where soh Qigong builds up

the internal energy and strengthens the internal

organs, Hard Qigong training develops the external body - muscle •. skin and the bones.

The audience gaped in astonishment as Darryl Tam and Carl Shaw showered each other with hefty punches and kicks, jumped on each oIher's abdomens from height of 4 feet and continued unperturbed to bend sharp

QI Magazine 4

double-headed spears thrust against their throats and managing to walk away with a smile on their faces - to everyone's relief'! (By way of warning though, do noc try this at home!!)

Chris Thomas's Taiji demonstration was the first martial an demonstration. After a short talk on Taiji, he demonstrated the Cheng Man Ching Taiji Quan form, most commonly recognised in the West and deriving from the soft. slow, even movements of the Yang family Taiii Quan. Although most commonly practised (or health and relaxation, the Yang style Taiji Quan, Chris explained, also retains part of its inheritance from

&

TAI.J.

w o R K S H o p

WiTH MICHA.L T.E "Qo.in ........". ...

the original and older Chen Taiji Quan in a more martial form. Demonstrating this fighting set from the Yang family system and followed by a performance of the Chen Taiji fonn. One got the idea of how other Taiji Quan systems have evolved our. of the Chen system which has retained all its dynamic kicks, punches, leaps and stamping movements.

Just how effective the Chen system is as a fighting art was visibly proven by Michael who was, all at once assailed upon by four large attackers. In a flowing of twisting and

spiralling, bodies went hurtling in all directions as Michael downed his opponents using the 'Chan Si Jin' ( or Silk Reeling Energy) techniques of Chen Taiji Quan. The harder they came at him the quicker and further they fell without Michael seeming to use much force at all,

Wing Chun too, uses very little hand force and the role of sensitivity to one's opponent was apdy demonstrated by Darryl and Carl. 'Chi Sao' or Sticking Hands relies so much on sensing your opponent that one can do away with even having to see him. Darryl, blindfolded and perched on the narrow space of a table lap, did not seem to be at the slightest disadvantage when sticking hands with Carl, a 'seeing' opponent. On the contrary, il appeared that he was in fact more in control as heightened sensitivity seemed to speed up rather than dull his reflexes.

1St

The unique feature of the day was the demonstration by Michael of one of the most refined aspects of Qigong skill - the transmission of a colour aura and the emission of fragrance.

Qi can be defined as a kind of electromagnetic energy; energy having a broad spectrum of characteristics that can be perceived as heal, light, sound, colour or fragrance. The emission of an aura or fragrance depends on the development of the 'Sky-eye' (or Yintang point, also known as the 'Third Eye'). During the transmission of colour and fragrance by Michael, the audience reported seeing various colours, some seeing more blues and green, others reds or yellows depending on their own inherent potential, The perception of the fragrance ranged from 'jasmine' to 'sandalwood' to some reporting smelling 'baking bread'!

A most interesting and

informative day was had by all and everyone learnt just a. little bit more about Qigong and martial art skills than they knew before!

T5e Qigong Centre UK PO Box 59 Altrincham WA15 8FS 0845 838 2285 t5e@qimagazine.com

Qi Maga;tine 5

Talkl$tm~~

Dear Michael,

Thank you once again for a most Informative Qi Magazine. As well as continuing to study Wild Goose Qigong I have started the Chen Taijl form in NOrwich on a regular basis. Being 53 years young I hope to prove the attics wrong who say you should be In the thirty year age range to practise successfully.

I have found your teacher's book on the Wild Goose Qigong most helpful on different occasions as a good Instructive reference guide. Is It possible for you to recommend further guidance on correct movement and postures on the Chen TalJI form as well as Dayan Palm, If so I would be most Interested. I have seen the Dayan Palm demonstrated and It was most Impressive.

I read with great interest the article on famdy trees (Issue 9). For pure Interest can you please produce your famUy tree, I feel sure many people such as myself would like this. Also could we have more articles on Fung Shut as weD as your scheduled articles on TeM.

On the subject of Qlgong therapy would It be possible for you to recommend some simple exercises to help two persistent ailments my wife suffers with. Arsdyon various occasions she suffers with painful sinus's, this can be intense and last up to three days or more at a time. Secondly, she also suffers with cold and numb lower legs and feet, this occurs mosdy at night times. I am sure that with the right type of exercises she would gain considerable reUef.

Once again thank you

yours Sincerely C. Orr. Great Yarmouth.

Dear Colin,

I am so pleased thar you have st4rted to study Chen Tal}1 Quan. There Is a Chen book thar mentions you should sraFt Chen belore you are thirty years 01 age. This Is because some 01 the Chen movements are very dll/fcult, bur 1/ you have been exerdsfng before

Dayan Palm and Dayan Fist (Aue Elements Bagua FIst, are martial arts and Qigong techniques combined together. They are more ulgorous than Dayan Gong and are very interesting and uery Impressiue to wotch. These are higher levels 01 Dayan Q19Ong.

About my lamUy tree • maybe In the future.

For your wife I suggest she practises some 01 the Tal}1 Ql90ng mouemen.ts: The Taljl Srartlng Form, opening the Chest and Rowing the Boat. These exercises will be good lor her.

Keep practlslng

M.T.

Dear Michael,

1 was going to start this letter by saying, "How are you?" but then 1 realised apart from the good Intent there wasn't much polnt because I bet you feel great after so many years of doing Qigong. I know I do and that's only after a few months! I have been looldng In a few large book shops and managed to find a couple of books on Qigong, ii's such a fascinating sub}ect and should be part of life's curriculum as It is a key to finding pleasure in living from Inside oneself rather than some external stimulus as SO many people do today.

I have a question regarding Master Yang Meljun. Does she, after 87 years of Qigong stiU make discoveries about herself which she couldn't foresee?

My best wishes to you

R Prouse. Cambridge.

Dear Richard,

To answer your question about my teacher Yang Meljun. Yes, she Is stUl deueloping. Qi90ng is a uery profound sldIl, you keep deueloplng all your file. M.T.

Dear Michael.

I wish to share with you a recent 'QI' experience which I hope you will find of Interest

I sustained damage to my right foot In a recent accident and found I could not bear any weight on it at all. The pain was so severe that I decided to go straight to the hospital for treatment

After viewing my X.rays the doctor advised me It was badly bruised with some damage to the ligaments which he said would probably take a couple of weeks to heal.

The same evening back at home whilst 1 was resting I noticed what I can only describe as 'warm waves' flowing around the foot The feeling was not in the least uncomfortable and It

Dayan Palm - a higher level

you are thirty then this can help your practice. However, no matter how high your standard. the most Important thing Is that you benefit from the practice.

Qi M2gazinc: 6

\III - ....

~ t ~ ®

Tse Qigong Centre UK PO Box 59 Altrincham WA15 8FS 0845 838 2285 tse@qimagazine.com

continued for a period ofapproxlmately two days. CoinddentaJly, after two days I could walk with my full weight on the foot and after four days I was in perfect working order. Because of my level of training I generally experience a strong ftow of QI throughout my body. However, this is the first time I have experienced such a strong presence of QI around an Injury.

Could you please tell me If:-

al This is a natural phenomena that happens to people who have unblocked their Jingluo (system of channels)

bl Would Wild Goose Qlgong have helped develop this experience.

Yours sincerely P. Newton. North Wales.

Dear Peter,

When you practise regularly, you unblock your acupuncture points and channels, thus the QI can flow strongly and smoothly to on parts of the body. When you domage a part of your body, your 01 will automatically come to that area to repaIr the Injury and restore the smooth flow of energv (but If you stop practising any part of the body it will become stiff and this Is caused by a blocked channel).

Dayon Gong will definitely help. The Fu-st 64 heals postnatal problems - injuries etc. and the Second 64 heals prenatal problems. ones you Inherited.

M.T.

1St

-

Q! .Magazine 7

Please send any letter, views, comments or questions to:

The Editor Qi Magazine, PO Box 116, Manchester M20 3YN.

RECOMMENDED READING

72 Consummate Arts

Secrets of the ShaoUn Temple £9.00

Competition Routines for Four Styles Of

Taiji Quan £9.00

In many S.haolin Temple films lhcre i. mention of the 72 consummate arts which wen: secrets or !he S.haolin Temple. This book takes 72 training methods to develop special martial art skilll and intemll trainins. II has been I'Cprinled several times in Chinese .nd i, here tnn.lIlled inlo EAglish for !he rIM time.

'111m: ale many "fles of Taiji Quan. but Chen. YanS. Wu.nd Sun ale lhclnO$t popular. Toct.y. oompcUUons ate becominS more popula,. Thil book: livCl • clelt description of whit is ~uimI of Taiji routines in competilion. tosethef wilh detailed iIIuslrltiOll5. It coven III !he popular styIc5 orTaiji Quan,.TnnslllCd by Xic Shoodc.

1:b- W.g '0 £Dc.'e::rfc •• poln',

Pointing Therapy £9.00

The Way to Locate

Acu-points £7.00

This VCI}' useful book dearly shows how to prcci.scly lowe Ibc acupuncture points and the channels on which they lie. It aJso givC5 !he Chinese names for all the points .nd channels. F« anyone with an inlcncst in KVpunctun:, Qigong, 0I.incse medicine. etc. Ibis book is an ~tiaJ~. TnNhued by

Dr. Meng Xiankun & Dr. U Xucwu.

The Chinese therapy skills of KVpu.nctute and musqe ~ very popUlar. Po.inting thcnpy is aJso atraditionallhcnpy still which has )'eI1O be inuoduced 10 !he west. h combines ..,.~ and mas.sagc skill$. It usa the fingcn instead ofneedlcs lOs.timula!e the acupuncture poims 10 clear bIocbge;s and smooth the channels. Written by Jia Li Hili and Jia 2hao Xiang.

All books subject to availability. All prices include p&p. (UK. only), Contact:

Tse Qigong Centre PO Box 116 Manchester M20 3YN Tel 061434 5289

Qi Magazine 8

Organs and Fundamental Substances

of Chinese Medicine

Although, for ease of reference. many of the same names are used to , describe the organs of the

body In both Chinese and Western

medicine, they should not be confused food. Prenatal jing is limited and it is as representing the same things. Within important to conserve it as it is purer Chinese medicine the body fUnctions than the Postnatal jing. Within the as a set of integrated and interrelated body jing has the function of imbuing relationships. 11le organs of the body us with the abUity to 'change and are defined by their dynamic activities develop. Its functions relate to our rather than their physical structures, long tenn growth: In women it

In Chinese medicine organs are produces a seven year cycle of rarely discussed in Isolation as development whlle in men the cycle

separate entitles _---------- cakes eight years.

but Instead are Most readers will have

discussed in some idea of what Qi

tenns of thelr rel- is. In Western tenus it

ationships with' is more or less im-

other organs, possible to defane Qi as

other parts of the a substance, but this is

body, or the five unimportant to Chinese

fundamental medicine where the

substances of the main concem is with

body Oing, Qi, the function of Qi.

Shen, Xue and Within the body Qi can

jin Ye). Before be said to have five

proceeding with major functions: It is

the descriptions the source of aU

of the various movement (though it is

organs it would important to rea1ise that

probably be use- this does not mean that

ful to describe it is the cause of

these five fundamental substances that fonn the foundations of life.

The organs of the body are very important both in Chinese & Westem medicine although uiewed differently, but the fundamental substances of the body are unique to Chinese medicine.

hundreds of typeS of Qi, but within the body there are five kinds of Qi that are particularly important:

1. Zbang-Fu-Zbf-QI: Organ QI is the Qi related to the particular activities of an organ; each organ can be said to have its own panicular QI.

2. Jlng-Lou-Zbl-QI:. Meridian or Channel Qi is the Qi that Rows along the jingluo (meridian) system to the various parts of the body and organs adjusting and hannonising their activity.

3. Ylng-Qt: Nutritive Qi is dosely associated with blood and moves with it ttansfonning the purest nutrients of food into blood.

4. Wef-Qt: Protective Qi is the Qi responsible for protecting the body from the attacks of the pernicious influences. Wei-Qi is considered to be the most yang of the body's Qi and moves within the chest, abdomen and muscles as well as around the surface of the skin and hair.

5. Zong-Qt Ancestral Qi predominantly regulates the rhythmic movements of breathing and the heart

" Within the body Jing has the function of imbuing us with the ability to change and develop. Its functions relate to our long term

growth. " .

jing can be translated as essence (and for men it can also be translated as spenn, but for women it is more complicated and is bound up with blood and milk). It has two main sources. Xian-TWl-Zhi~ing (Prenacal jing) is inherited from your parents - different people have ciJfferent amounts and it is stored in the kidneys. Hou- Ttan-Zhi-Jing (Postnatal Jing) is refined from the essences of

movemenO. It protects the body from the pemidous influences. It is the source of the hannonious nansformation of one substance to another - as in the digestion of food. It governs the retention of the body's substances and organs - it holds everything in and keeps it in its proper place and Qi wanns the body. Within Chinese culture there are literally

Qi Mapzine9

beat but it also influences the throat and voice.11le collective name for aU Qi in the body is Zheng-Qi and is said to have three main sources: Yuan Qi (Original Qi or Prenatal Qi) which comes from the transformation of Yuan-jing, Gu-Qi (Grain Qi) which is produced from the digestion of food and Kong-Qi (Air Ql) which is taken from the air we breathe by the action

of the lungs. Within the body Qi is generally considered a yang substance. For instance in its relationship with Jing, Qi is yang and Jing is yin.

Shen, along with Jing and Qi form what the Chinese call the San Bao or Three Treasures. Shen is spirit. It resides in the Uppe.r Dantien. It is the capacity of the mind to fonn ideas and it is the fon::e of a personality represented by the will to live. Each parent contributes to a child's Shen but after birth it has to be continuously materially nourished. Although in Westem culture medicine does not treat a person's spirit, it should be remembered mat in Chinese medicine spirit is a material aspect of the body and one of the essential prerequisites for life.

lin Ye are all other bodily fluids other than blood .~ sweat, saliva. gastric juices, urine, etc. )in means the light, clear fluids and Ye the heavier, thicker ones. Jin Ye are as refined, essential or deep as the other substances. Their function Is primarily to moisten and partly to nourish the hair. skin, membranes, orifices, flesh. muscles, inn.er organs, joints, brain, marrow and bones.

Xue Is blood, and though not considered literally to be the same as the Westem concept of blood it Is sometimes the red stuff that flows through our veins. In the Chinese tradition blood is a yin substance (though not as yin as Jing) and a liquid. Its functions are to maintain, nourish and moisten as it continuously circulates throughout the body. Xue originates from the transfonnation of food through the actions of the

U To balance and complement the five yin organs are six yang organs known as the Liu Fu. "

"The five yin organs form the core of the

stomach, entire system of Chinese medicine.

spleen and luop. Through them the Wu

It has a yin yang relationship with •.•

Qi (Qi is the yang part of the Xing (Five Elements)

relationship),,:,hichcreates,~,~ can be applied to the

holds Xue in Its vessels. while Xue m

tum nourishes the organs that produce understanding and

Qi. Xue has a special relationship with • f h

the three organs: The heart which rules reg u latlo not e

the blood ~ ensuring a smooth and body"

continuous circulation, the liver which pannered with a •

SIOreS the blood during inactivity, and yang organ and its meridian so that the spleen which governs the blood ~ the channels are sequential and the using its Qi to keep the blood in its paired yin and yang organs share the vessels. same phase of activity within the Wu

In Chinese . medicine there are Xing. Within the system the liver Is

five yin organs: Gan (Liver), Xin partnered with the gall bladder, the

<Heart), Pi (Spleen), Fei (Lungs) and heart with the small intestine, the

Shen (Kidneys) which are collectively spleen with the stomach, the lungs known as Wu zang. There is also with the large intestine, the Iddneys sometimes a sixth organ known as the with the bladder and the pericardium Xin~Bao (Pericardium) although this Is with the triple burner. The meridians

often treated as an appendage of the form a chain running from the lung to

heart. The yin organs are considered to the large intestine to the stomach to be the inner orpns and in their the spleen to the heart to the small

functions they SIore and don't drain. intestine 10 the bladder to the Iddneys

That is they produce, transform, to the pericardium 10 the biple burner regulate and store the fundamental to the gall bladder and 10 the liver. substances. 1be five yin organs form Thus in a healthy person Qi is able to the core of the entire system of now naturally in its four primary Chinese medicine. It Is through them directions: ascending, and descending and their atbibures that the Wu Xing (for transfonnation, absorption and (Five Elements) can be applied to the storing), entering and leaving (for understanding and regulation of the development).

body. As well as the malA set of

To balance and complement the twelve organs there is another set of five yin organs are six yang organs six curious organs known as the known as the liu Fu. They are the Dan Qi~Heng~Zhi~Fu. These include the (Gall Bladder), Xiao-Chang (Small brain. marrow, bone, blood vessels, Intestine), Wei (Stomach), Da.chang uterus and gall bladder. These organs (Large Intestine), Pang-Guang are said to resemble the yang organs (Bladder) and San-)iao (Triple Burner). -in form but the yin organs in function. These organs are considered to be Tbe gall bladder Is both yang and a outer and their primary function Is to curious organ because it breaks down drain and not 10 store, which is to say an impure substance (food), and it

that they receive, breakdown, and contains a pure substance (bUe). In

absorb the part of food which can be praaice the curious organs are

transformed into fundamental governed by the yin organs. The subsmnces and they are also kidneys govern the brain. marrow and

responsible for the uansponation and bones; the uterus is governed by the

excretion of the waste part of food that liver, spleen and kidneys; and the

cannot be transformed. blood vessels by the heart, liver and

F.ach of the yin organs and its spleen.

respective channel or meridian is by Glenn Gossltns

Qi Mapzi~ 10

flgl

[jiJ~ rn[f@CID~illJD[jiJ~

Everybody /mows bow to bn!athe. Bul how many people 1fKl11y understand the breathing practice within QIgong. 7b1s Is very Important because without tbe correct breathing techniques we cannot develop OUT Qt.

Breathe in, Breathe out > Chinese people are very concerned inhale, exhale. We aU do this about the environment they live in and every second, none of us ~ even buried in. lbey all know about

can stop, otherwise we will die. During Fung Shui (Geomancy) : the energy of

the breathing process the air comes in the environment

through the nose, passes down eo the Just being in a place with good lungs and then the oxygen goes on to environmental influences can give you

all the different parts of the body. ThIs a 101: of energy, even if you do not

maintains the body and particularly the know any Qigong breathing

functions of the organs: Heart, lungs, techniques, you will benefit greatly and kidneys, stomach, liver and even the tend.to relax. We are all very sensitive brain. We know breathing is very to our sunoundings. It

important How could we do It better can affect our heallh and

so that we can get more energy· QI. our emotions. for

The first step we should take is example, In a noisy to find the best air we can. Technique place you cannot is Important, but the air is more concentrate, cannouhink important. It does not matter if you • so you will not get any have the best breathing techniques if new ideas. In a quiet the air you are taking in is poUuted. place you can relax and You will still become UI • the air will open your mind. Here hann you! So find a' place with plenty you can solve many of fresh air, when you are indoors, problems, because it is a open the windows. fresh air is where good place.

our energy comes from. Many people So, now we have like to concentrate on technique, if the petrol, we need to they miss fresh air, it is as if they have leam how to drive •••

a beautiful car with a good engine but In the beginning

no petrol. you should relax your

The Chinese say, "In a.purified body. Allow all the place people will be in high spirits". joints, muscles and face Thus those who live or are born in a to relax and me mind to

place with good energy will be healthy become calm. Now your body's and intelligent, they may become great functions will become normal. There is people in the future. On the other no tension and no distractions. Then

because this is where your energy is stored.

Different people describe the location of the Dantien in different ways. Some say at the Qihai point (an acupuncture point on the Ren Channel). some say one and a half cun (see diagram) or even three cuns below the navel. Actually, the Danden is an area,not a point. So we do not need to be so strict about its exact

How to measure a Cun

location. 'Dan' means 'essence of energy' or 'crystal'. 'lien' means 'field'. A field is not a point, it is an area. Thus

the Dantien Is an

. U A turtle does not breathe with its nose alone. It uses its internal body, its abdomen. Each breath takes about two minutes. lit moves slowly and quietly .. very yin. It

hand, a great person must live in a place with good energy. Therefore,

slighdy concentrate on your Dannen, your oeetre just below your navel,

Qi Magazine 11

area.

When the Dantien is open it

can store a lot of energy. This makes you healthy. strong and lets you live a long life. The more active you

are, the more energy you will use and this reduces your life. Take for example a dog. Dogs breathe very quickly. using the mouth more than me nose. They are very active and fast - very yang. Thus they only live for about fifteen years, twenty at the most. A turtle for example. does not breathe with its nose alone. It uses its intemal body. its abdomen. Each breath takes about two minutes. It moves slowly and quiedy - very yin. So on average mey live for two hundred years! People are the same. If you go running, circuinraining. weighttmlnJng then these exercises can make you big, but they do not give you eneJ8Y. Quiet, slow, gentle « these ways can help you store energy.

When you breathe you should not Just use your chest - your lungs, you should use your abdomen. The abdomen is deeper than the chest. When you breathe the breathing is deeper, longer, more intemal. This way the QI goes directly to your Danden and strongly affects the internal organs, particularly the kidneys, lungs and heart. In fact, you breathe with the Danden.

7be Breathing Methods .

The first breathing method you should use is 'natural breathing'. Forget everything (including your abdomen and the way it moves as you breathe). Just relax and concentrate on your Danden. Slowly you will 6nd your

" If we understand the prlnclples of ai.gong we should become healthy and strong. Relaxation is the most important thing. "

The Dantien (

)

breathing getting deeper and deeper.

Then you can move on to other breathing techniques. One is 'nonnal breathing'. Unlike natural breathing, nonna1 breath-

Ing places more emphasis on the Danden. As you breathe in your abdomen expands, so your Dantien expands. As you breathe out you contract your abdomen, so your Danden moves in .. nus emphasising stimulates the Danden making it wann.

After practising

'normal breathing' for a time we can move on to a

slightly higher level technique- 'reverse breathing'. This also works with the abdomen, but as you breathe in you pull in your

abdomen and as you

breathe out you expand

your abdomen. nus is

more difficult than nonnal

breathing it is also stronger - it is like turning up the fire to make the room warm,

Finally, having practised for long enough you will find that relaxation is the most important thing. When you breathe you must relax your whole body. Start with narural

breathing then move on to normal and reverse breathing. These breathing methods are good for the Danden. They make it more sensitive and able to' collect more Qi. However, because they are stronger you cannot use them aU the time. Just use them to stimulate your Danden, then let go and breathe naturally, otherwise you will become too yang - too hot, like you bum the toast. This will cause the heart to beat quickly and build up the pressure in your

QI Magazine 12

An Area

not point

veins. You will not be able to sleep and you will suffer from stress.

The correct way to use either normal or reverse breathing is to count twenty-four breaths (inhale and exhale being counted as one) and then go back to natural breathing. This is enough to stimulate your Dannen, This allows your Qi to come back to the Dantien. You will find all your channels are clear, and you feel comfortable and warm. Just let your Qi flow naturally. In fact, if your are relaxed enough your breathing will spontaneously change to normal and reverse breathing naturally - it is no longer fixed. At that moment you are at one with nature, your body will be so relaxed that you will forget it completely. you will not even notice your breathing. let everything go and your body will eve.ntually become part of the universe - reach the state of Tao.

by Michael ne

[Q)@~@[ff) @@OO@ Lesson 10

:c ~

"\\\\...

43 Grasp Qi

i Reach forward with your right hand and grasp the Qi in front of you.

ii Bring your dosed hand back and touch the Hegue point to the right Qjhui point. Keep your elbow up so the ann is horizontal.

iii Repeat on the left side.

iv Repeat i to iii a further four times (i.e. a total of ten times. five on the right and five on the left).

The Qihuipoint is a door - a Qi entrance. Having collected the Qi we put it in the Qihui point. This helps open the lungs and sink the Qi to the stomach and the Dantien.

44 Turn the Palms and GatherUpQi

i Let your right elbow drop, open your right hand reach forwards (so the palm races up).

ii Grasp the Qi.

iii Bring the hand back to the chest so that the Houxi point touches the right Qihui point and theeJbow is against your side.

iv Repeat for the left hand.

v GrASp Qi on the right and left. a further

eight times (ten times in total, five on each side).

This movement has the same affect as the last movement. However, this time you grasp the Qi with your Houxi points and the Yin channels or the arm.

Qi Magazine 14

4S.Hold the BaIl

i Open your hands (palms racing each other) as if you are holding a ball.

ii Raise the ball to your Sky-eye then open your hands out to the sides.

iii Bend forwards form the waist keeping your legs straight. Hold the big Qi ball in front of you.

Having opened the Qihui points the Qi becomes strong. Holding it the Qi in the hands benefits the other organs.

46 Rotate the Ball

Straighten up and bring your hands, still holding the ball, to your left.

ii Rotate the ball: Both hands should circle horizontally antlclockwlse, The hands should be on opposite sides of the 'clock' e.g. at 12 and 6 o'clock and should circle around the centre of the clock - e.g, if the right hand starts at 12 o'clock and the left hand at 6 o'clock, the right hand should move towards 9 o'clock and the left hand should move towards 3 o'clock.

iii Rotate the ball len times at the same time gradually move the ball from the left to the right (so the ball reaches the right on the tenth rotation). Also, 'as you rotate the ball let the waist gently circle in time with the bottom hand.

This movement brings positive Qi to the spleen, stomach and liver through the Belt channel - Dai Mei. and releases negative Qi from the left (0 the right.

47 Turn the Body and Rotate the Ball

Change the hands over so the left hand is on the bottom and the right is on the top.

ii Repeat rotating the ball but the opposite way round i.e. clockwise etc. but this time rotate the ball seven times to the left and a further three to the centre (without changing the way the ball rotates).

This movement has the same' affect as 46, but ends at the Dantien,

Qi Magazine 15

Everybody bas an element: Earth, metal, water, wood or fire. Ibis element relates to your nature and your energy. It also affects how you interact with others. If you are aware of tbis it might give you an insight of why things are the way they are ...

As I have progressed in my studies of Chinese culture in general a~d Qigong in pani~lar, I ha:ve acquainted myself With a framework. which has given me some insight into aspects of my behaviour and that of people I meet. The knowledge that gave me this framework has evolved over thousands of years and forms the basis of diagnostic in Chinese medicine. I am of course referring to the Five phase or Five Elements theory.

Although this theory was developed as a means of understanding the interrelationship of the major organs of the body as they function in maintaining health, it also stands up as a behavioural model for living in the modem world. My element is water (the other four being: Metal, earth, fire and wood), I learned this through my studies, but on reflection, in the past, there were Indicators pointing to this fact. Whenever possible, most people instinctively play to their strengths and hide their weakness, but if you Can develop the abihty to enhance your strengths and strengthen your weaknesses, you will taste richer aspects of life in terms of your health and your relationships with people you meet. Understanding your element and how It relates to the other four can help you distinguish between who will be good for you and who may not be good!

This occurred to me some time ago and is best illustrated by a story from my early days as a salesman. As a rookie salesman in my first week, I generated an enquiry for .t10,OOO worth of specially printed receipt books. I pursued this enquiry with boundless energy and enthusiasm already spending the commission in my

head. Unfortunately, I was i

unsuccessful in my bid for the business and of course I was mentally very disappointed. Endeavouring to put on a brave face I gave my boss a verb-al report explaining things. I finished my report by saying, "Naturally I am very disappointed. but I am endeavouring to be philosophical about it, after all there will be other opportu nities" , with this my boss stood up, put both-hands on the table. lent forward and said "John, I want salesmen working for me not

!!!"'"!!! philosophers". We both laughed at this rather cutting remark but as you can see I have never forgonen this and it was fourteen years ago!

In Five Element terms his metal approach was shaping my water character, It was not a kind remark, but it was delivered with the best of interest in order to help me fonnulate an attitude to my job. Years later I discovered that metal helps

and nourishes water. I was even more amazed to find that the archetype associated with water is that. of the philosopher. My boss had a philosopher working for him all the time!

A simple interaction between boss and employee you might say • however, me outcome of that conversation would have been much different if my element was fire! I won't develop that

: scenario further, suffice to say, the theory can be as simple or as complicated in application as you like but it has proved uncannily accurate for me on a number of occasions. Paradoxically

"Enhance your strengths and· strengthen your weaknesses, you will taste rlcher aspects 01 lile ... "

the way we deal with the world determines the type of person we become and the type of person we become determines the way we deal with the world. The path we follow is a direct result of our attempts to balance this situation. I am coming to the point of view that the cycle is set. The benefit is that to

Qi Magazine 17

some extent I am enjoying watching the path starting to twist and tum! Nobody Is ever that stralgbt and predictable.

Some time ago I sub;ected .myself to a psychometric test as part of my job. These tests have been fonnulated as a result of considerable research and the questions and multiple choice answers are designed to reveal through a subcomcious or random way the type of person you are, usually l.n relation to a par .. ticular job profUe.. They are used in i.ndusuy quite widely as part of a selection or recn&itment procedure .• There Is divided opi.nion about their effectiveness but having recently been introduced to the I Ching I have started to question the conceptS of chance and

nuKk::mness. Our pen:eption makes things seem random, but our pelcnxkm Is based on our u.ndetsta.nding. 1bete are many forces at play which we fail to see and I 6nd the prospect of this very exdti.ng. I know I am in for anodler very long journey with a simple revelation at the end. But I believe you need the experience of the journey to appreciate this!

I mendoned the psychometric test because the result picked the profile of a water type and the similarity of conclusions fitted remarkably with my srudy of the Five Elements. It was some hOw exciting to 6.nd ancient knowledge and m0dem science conneaing to (orm a sbnilar profile .. Apjn I found myself

DIe Five t II:leman _S

The fIVe Elements are an underlying principle of Chinese philosophy~ They are used in medicine, martial arts, Fung Shui •.

Elements form a cycle. In the aboYe d~ram, the outer circle and arrows show which element helps which ~. The elements also control each other .. the'star in the diagram'.

Sa the elements produce and control, fOr example, Water helps wood but controls Gre. Thus the system is balanced • Yin and Yang.

Qi MapDne 18

" H .. somaho. elcltlng to find ancient knowledge Ind madam sclaDcl connlcUng to fonn a similar proflll ... "

rediscovering simple uuths by way of the most convoluted route.

Now you (.'311 be forgiven at this stage for thinJd.ng mesomewbat ego-centric. I am not advocating that we become more introspective and that we go around checking what element somebody belongs 10 before we enter into business or social discourse. To get that right. If it Is at aU possible, It would assume people you meet are bala.nced and acting the typel No, life Is not like that We have to bUSI our intuition, open ourselves. stay relaxed and follow our own way. However, If you 6nd that something Is not quite rtght.lt might be wonh bearing in mind what I have said, just in case! We aU know people who enhance our lives and people who drain our energy. Next time you have this experience either way check their element If you C31I. You never know, a little insight goes a long way!

The knowledge behind QIgong Is very pro(ound, but in essence the practice Is very simple. AU that Is required Is continuity at whatever level you set for yourself. Don't compare and contrast with anybody else. Find your own element and energy. your relalive ~ and weaknesses. or course k· will be diff· erent 10 your friends, colleagues or partner. but that does not matter. In time you will baIa.ncc your body and If you learn 10 lisCen, your e:xtemal life wU1 balance in the same way. Nobody (.'311 do that for you except you yourself. Take time for yourse.1f and eve.nruaUy you will have more to offer. After aU what goes around comes around, with practice! Irs eJementary!.

by John Hayes

SHA

The true origins of Wing Cbun are not very clear. It is said Yip Man altered the Wing Chun he originally learnt before passing it on to the world. Wbat did it look like before? The author gives us a POSSible answer.

19 89 was the year I returned to Mauritius (an island • . west of the Indian Ocean) to visit my parents and relatives. I was prepared

for a relaxing and lazy holiday lounging on the golden beach of this tropical island paradise and unexpectedly all of this went out of the window. One afternoon when I visited my father'S shop, I noticed an advert in the Chit}ese newspaper that a certain person was

recruiting students for a Wing Chun class. This carne as a total surprise that Wing Chun had even infiltr.ued this remote part of the world. When my father read out the name of the

instructor (Leung Tong Sing). I

immediately realised that I had met him

previously, a few years ago, as a Wu

Shu instructor who recently came from

China. not knowing then that he also

knew the Wing Chun style. The only

thing I knew about him was through my father-in-law who is a committee member of a Cantonese speaking organisation which sponsored Mr.Leung

from Patshan, China, to leach Chinese

Wu Shu on the island. Mr Leung, a Wu

Shu champion in the FalShan area of

the Guangzhou province of China.

came highly recommended by the

Chinese Wu Shu organisation. A

coincidence of passing interest, Port

Louis, the capital of the island Is twinned with Fatshan in China, the home of Wing Chun. When I first met him several

The Wing Chun Family Tree

I

Oal Fa Min Kam

Shaolln Temple I_Gon.~uons{om.'J I

Wong Wah So Leung Yee Tel

I (note 2)

Leung Jan

i Leung Blk

r-- +- __,~(son)

IL~i Yu Chai LaIYip Chi

I

Chan Wah Shun

Ng Chung So

Chan Yu Min (son)

Yip Man (Hong Kong)

Chui Chau

I

Pang Lam

noIes: (Fatshan)

I) Yip Mem', ond Pang 10m', occount of the ~ two 01" Ihree a-*otiOIl$ differ, but boIh ogree !hot the anc:esfry of Wing Chun mil be IraaId 10 the ShooIin Temple.

years before, he w-as teaching Wu Shu which incorporated the monkey, drunkard andother styles. These were the jumping and flowery stuff which I was not very keen on.

Upon hearing of the advert, I immediately arranged a meeting with Mr Leung to find out what he knew about Wing Chun. When I met him. I was totally surprised to see that the Wing Chun he practised was not the same as the one I knew and was more surprised to learn that he had heard of Yip Man's style of Wing Chun but he had never seen it. So mutual curiosity took the better of us and that was the beginning of

Qi Magazine 19

lengthy and interesting oonvelSations and tIaining ses.si<Jm. I had to kiss good-bye to the long hours I planned to lounge on the golden beach; given the chance. my wife might have had a few words to say about thaL

Mr Leung's Wmg Chun teacher was Pang I..am, an old master, still living in Fatshan, the legendary home of Wing Chun. nus style of Wing Chun has had a separate development from that of Yip Man's. In fact Pang lam's Wmg Chun carried on its development in Patshan and never left the area and It has

retained many old

charac.terlstics which are similar to Shaolin Kung Fu confinning once again the Shaolln ancestry of the style. This style of Wing Chun Is also known as -Shaolln WIng Chun" for its obvious ancestral COMections. Yip Man, uprooted from Farshan,

Indeed you may never know when you might want to drink from it again. Tracing back is not just a sentimental or academic exercise, we can stiIIleam from the past, not only to

understand the present but to build for the future. Indeed we have a unique opportunity to

, look as to how WOmg Chun could have looked like In the past from what Pang lam has preserved. The style is different and sometimes off putting to those who have trained for many years in Yip Man's method. 1 personally have been practising Yip Man's Wmg Chun for about fifteen yeatS and Pan lam's WIng Chun for four years; I can

• appreciate how the rwo complement each other. One Is fast and dynamic. the other Is slow. weD focused and subtle. It might not be a good Idea for a beginner to leam both, this will only create confusion. To the advanced students of Yip Man's style, if they put aside Iheir ego's and vested interest and look deeper Into Pang Lam's style they will gain a deeper understanding and go Into the heart of the Wmg Olun system. To learn something which is opposite to our beliefs Is very d1fficuJt and the only way to progress Is to keep an open mind as this little story illustrates:

In olden China a weD renowned scholar went to a master asking to be educated In spiritual matters. The master poured tea into the schoIar's cup and kepc pouring even though the cup was overflowing. The scholar was taIcen aback and told the master that the cup was overflowing. The master replied. '"your mind Is like this cup, run and overflowing with your own ideas and if I teach you now, that's what will happen (pointing to the overflowing tea). So if you want to study with me, then empty your cup (mind) so Ihat it can receive what is being poured-.

The lesson here is to keep an open mind, don't be judgemental until you have teamt enough to enable you to assess what you have br have not gained. DiscoverIng Pang lam's wmi Otun for me was like finding a long lost love which mades me feel whole again. 1 feel I have merged the past with the present and can confidently look to the future because of my better understanding which ftlled many gaps and cleared the many unanswered quesdons I had about the system.

How do the two systems differ. 1bJs will be the first question that a Wmg Chun practitioner is likely to ask and J can probably answer this quesdon better by looking at the simllarities first. If someone looks at Pang lam's forms, they obviously look different to Yip Man's. But when you look deeper, the simi1ariIies with Yip Man's forms are self evident;

" The style is different and sometimes off putting to those who have trained for many years in Yip Man's method "

continued his development in Hong Kong from where it spread to the rest of the world with a IaIge contribution to the popularity of the style from the film star Bruce Lee, himself a fonner student of Yip Man .. Por the reader to better understand and compare the lineage of both Pang tam's and Yip Man's Wing Chun, following the family tree will be helpful:

The above diagram shows that both Yip Man and Pang Lam shared the same lineage up to Chan wah Shun's generation. Yip Man. as a young man, 6rst studied under Chan Wah Shun, then under Ng Chung So, a senior student of Chan, after the latters death. He later completed his studies with Leung Bik, the son of Leung Jan. Pang lam also had three teachers but took a somewhat different root. HIs first teacher was Chui Chau who was a scudent of Chan Yu Min, the son of Chan Wah Shun. HIs second teacher was bi YIP Chi another student of Chan wah Sbun and classmate to both Ng Chung So (the second teacher of Yip Man) and YIP Man himself. His third teacher was Dai Fa Min Kam. a very old man by then, who belonged to a generation previous to Leung Jan's and was classmate to Wong Wah So and Leung Vee Tel. If all this sounds complicated, just imagine that you have to trace back your ancestors for the previous two centuries without much written records; it won't be easy.

The question is therefore, wby trace back the history of Wmg Chun? There is a Chinese saying which goes. -Always remember the SOUR:e of where you drink the waIet' from-.

Qi Mapzine 20

the movements, techniques and emphasis may differ visually but the principles and concepts are simUar. I~s like two pilgrims setting off on different roads to reach the same destination. The basic techniques like Tan Sgu, Bong Sau,Jum Sau, Kan Sau etc .. are the same. Pang Lam's Wmg Chun like that of Yip Man's have three hands forms; SUi Nim Tao, Chum

and a half point pole techniques are performed with the arms fully stretched with short snappy movements reminiscent of the one inch punch; whereas Yip Man's pole techniques usually comprise of larger circles. The butterfly knife techniques comprise of slashing in four directions against multiple opponents. Simultaneous slashing in two different

II Chi Sau resembles more the pushing hands of Taiji Quan and the grabbing techniques of Chin-Na "

Kui and Sui Chee.11tere is also the wooden dummy. the pole and butterfly knives techniques.

The movements in Pang Lam's forms are more rounded, flowing, subtle, more intemaDy· focused and less 'snappy' than those of Yip Man's. the forms are petfonned at a relatively slow pace, more like Taiil but marginaUy quicker and stronger and this is probably why Pang Lam's forms seem to be longer. Pang Lam's emphasis is more on me physiological and QI development In contrast to Yip Man's emphasis on speed and simplicity of movements, Pang lam has also retained the ~artistic~ aspects more man Yip.Man who emphasised on the practicality of the movements for figliting. If we may venture into the realm of speculation, it may be possible that, to. better fit his 1'haIIIoo:~.a- ..... oI""""'"IuiO-"""T ......... Waist ........... a-Kui.c....Qj""'''_Iiua-. character, Yip Man has removed ~. ~"_""'_'Ia-IGuo __

certain movements which he felt supedluous. Maybe Pang diiections, left and right, front and back, are very common,

Lam's style is closer to the originator of the system? Who whereas Yip Man's techniques are usually in one direction at

knows? a time. These are by no means the only visUal differences but

On. the technical level, here are some examples how only a few examples.

Shaolin Wing Chun differs to that of Yip Man's. In Sui Nim As far as auxiliary exercises are concerned, more

Tao, the 'Horse Stance' instead of being 'pigeon toe' the feet emphasis .is placed on grabbing techniques. stance

are parallel like in Shaolin Kung Pu. The Bong Sau, the angle stability/rooting training, waist and leg strengthening. The Chi

between me foreann and the upper ann is closed and the Sau resembles more the pushing hands of Taiji Quan. and the

elbow ts ninety degrees to the centreUne which makes it grabbIng'\echniques of Chin-Na than Yip Man's dynamic Poon

resemble an elbow strike. The fists are kept to the sides with Sau. In addition to ann and. leg sensitivity training. Pang Lam

the knuckles in a vertical line. The Gum Sau is pedonned to has additional drills to develop body sensitivity to deal with an

me front as well as (0 the sides. In Chum Kui, the moving opponent's force when there is body to body contact.

stances are wide and deep and the manner in which the For me, the simplicity and dynamism of Yip Man's

stepping is done is completely different to Yip Man's sliding Wmg Chun mixed with the strong, subtle and artistic aspects stance. In Bui Chee, the pressing down elbow movement of Pang Lam's Wing Chun are complementary to each other,

(Kup Jam) is perfonned by bending the torso forward, The like the left hand helping the right. Which method is better

upward chop to the side (Man Saul ls replaced by fmger jabs you may ask? My answer is. it does not matter whether your

to the sides. The wooden dummy fonn includes grabbing left hand is stronger or right hand is stronger, its- making them

techniques. finger and claw strikes to the nerve points. The work together which is more imponant_

wooden dummy anns are not fIXed to the main body but can by Patrick Wan

slide in and out for ann pulling/pushing techniques. The six

QiMapnne 21

The popularity of Qigong grows everyday. Dayan Qigong in particular is at the forefront of this growth. There is much more to this system than you might think,

somewhere. And who better to tell you about it. than the inheritor of the system - Master Yang Meijun

Dayan (wild goose) is a bird of longevity and high energy and Qigong refers to the stimulation of the physical motion in the bio-energy field of human body. Dayan Qigong has obtained its name from imitating the movements and habits and characteristics of wild geese.

Qigong, a special kind of science of the human body, is long standing and well established, with a history of five thousand years. From the modem point of view, the practice of Qigong may not only improve the organic quality of the human body, but it may also develop the cerebral function through stimulating, guiding and intensifying the bio-energy circulation of the human body.

Dayan Qigong belonging to the Taoist Kunlun School originating in the Jin Dynasty and has been in circulation

For a long time in the past, Dayan Qigong was passed on secretly in the Taoist school, It is a huge system consisting of more than seventy sets of motional and motionless Gong methods, fundamental and advanced, The practice of Dayan Gong may wonderfully result in curing illness. reaping good health. pronusmg longevity and increasing intelligence, bringing about eventually an overall improvement of physical and mental functions.

Dayan Qigong is one of China's best Qigongs, if not the best. The first and second 64 postures, the two sets of basic techniques, are modelled on the movements of wild geese, which are dynamic and static at the same time, combining strength and grace. They bring beauty and gracefullness to the carriage of the body and relaxauon

and freedom to

Qigong - " is long standing and well established, with a history of five thousand years"

for more than 1 ,000 years. As far as its techniques and its theoretical features are concerned, this Qigong is the orthodox Dan Gong of the Taoist school created by Laotze.

the movements. When the major channels, arteries and veins of the 12 even channels and the 8 odd

arteries and veins are dredged, a Qi field will be produced all over the body. On the basis of dredging dear the 'outer channels' mentioned above, the high and medium levelled Dayan

Qi Magazine 22

Qigong has further opened up the 'inner Qi channels', strengthened the connection between the outside and the inside and tightened the links between the human body and nature. The Gong of lening out fragrance by

expanding me chest may r---------------. transform me 'Dan Qi' in me

human ~y into 'Dan Fragrance' which circulates inside me body

and radiates to the outside, so after me absorption of narure's

rich and pure energy and me detoxifying of the body, me functions of the human body and

the perfonnances of Qigong will jump onto a higher level and genuine Qi will retum to Dan, a refined (tempered) 'Inner Dan'.

A1though the techniques of Dayan Qlgong are unfathomable, yet they are simple and easy to learn, easy to crosS the threshold, not difficult for funher baining, suitable for old and young, without contradiction and Ul effect. The practice of them will

help to sharpen one's eyes, buoy ..._--------~----..1

up one's spirit, dredge the channels and improve the blood circulation, with the tangible results of curing diseases, building up the body, increasing inteUigence and making'me human body more adaptable to narure.

Dayan Qigong gets at the root of things. For example, in combating disease, it works for effecting a pennanent cure by stimulating and

~-

13 __ ·

l .. _ - ... "

r_u··'-- .

the five sense organs, deafness, glaucoma, cataraCl, lupus erythematosus, syphilis, Aids, cancer and diseases in the waist and the four limbs. A long practice of Qigong may set one free from cancer and poisonous diseases.

At present, Dayan Qigong has been popularised in most provinces and municipalities in China with good

JI A long practice of Qigong may set one free from cancer and poisonous diseases. "

conducting all the principle channels and acupuncture points and bettering the function of the human body and strengthening me nerves, regulating me body fluid, adjusting the function of the viscera, balancing yin and yang and it can be a cure for various kinds of chronic diseases and diseases of other sorts, like cardiac symptoms and illness of the nervous system, respiratory, digestive and urinary systems. The Qigong is so effective that the diseases it can cure make up a long list, which may also cover menta] disorder, epilepsy.calculuses,arthritis,dennatitis, gynaecological diseases, diabetes, pancreatic diseases, uraemia, meningitis, brain tumour, illnesses of

results. 1be number of me people practising Dayan Qigong is now over two million. Even in counbies like Japan, the United States, Canada, North\ West Europe, Southeast Asia,. Hong Kong, etc. it has created a large number of ardent enthusiasts and won fervent praises.

Dayan Qigong has Laoae's Dao De Jing and the Eight Diagrams (Bagua) of Zhou Yi as its basic lheory.

by Master Yang MeiJun The above article Is an excen from Master Yang MelJun s new book on DayCl1J Qigong. At Presenllbls book is only aval/a/b/e In Chinese.

Qi Magazine 23'

About the author Master Yang

Meijun

1beconlemporarydisseminator of Dayan QiSOng is Mme Yang Meijun, who inherited all the techniques and theories of this Kunlun Qigong school. She began to teach it in 1980. So far she has in a planned way taught 20 kinds of Gong techniques including the six sets of the basic techniques like the first and second 64 postures, body building by patting, making me body vigorous and graceful with Dayan Gong, the calmness of the five elements. and 2 sets of detoXifying (relieving internal heat or fever according to Chinese medicine) by calmness; and including as well as the high and medium levelled techniques, namely, Kunlun's Twining Hand Bagua Qigong, eight character waist-saetching, trifurcate-spirals, Dayan Palm, Cotton Palm, Five Element Bagua Fist, Expanding Chest Fragrance Gong. fist-striking, soothing calmness, long distance visualising alchemy by calmness. high-class calm Gong secretly' imparted, calm Gong for opening acupuncture points and Buddhist inhaling by calmness.

In order to popularise Dayan Qigong, a general Qigong Instruction Centre was founded under me leadership of the competent authorities of the Chinese government with Madame Yang Meijun as its head. She is a council member of the China Scientific Research Institution of Qigong. an Honorary advisor to the Beijing Qigong Research Association and an honorary professor of many universities.

JUST ALONG FOR THE RIDE

Ian Cameron studied Taiji in Hong Kong with Master Cheng Tin Hung. Now teaching in Scotland, Ian has built himself quite a reputation,

This issue we find out how he views teaching and his own personal practice ...

II was some lime later when .1 started to lea.ch. Five orslx years later 1 was back In Edinburgh and Situ. had suggested 1 start 10 teach. I didn't do any fonnal teaching as such, 1 only lallght a couple of fnends. II gradually grew from there. There wasn't an obvious dedMn made II lust gradually began 1.0 happen. Even then I. was never thai happy with what I was teaching.

Did !IOU feel thot the quality which you had experienced In Hong Kong wCUin't yet IOmethlng YOU &Dere In a poaldon to CDnHl' or pan on?

Well although I had started to build the classes, It wasn't until I went back to Hong Kong that things began to gel. What I was doing was okay but It needed another look at and some refinement.

When Chen Tin Hung .uggutH YOll teoch In &otltmd .• did lie have any aim. In mind. to .pread hll worfeln the We.t?

Maybe. It wasn'lspedfically expressed Whe.n I went back, (Dan.Docherty was also working there then) it was suggested that we gel Slfu across to the UK. and 10 Edinburgh. This was in 1980 and thai was the first course over here with Situ and he has been back a few times since, and [ have been over there a few times .. Thai Is how It'S been since.

There would have come 0 time when you hod on opportunity to worfewlth the Yang .lyIe, What made you .toy with theWu.

I always found II very straight ahead, straight forward and very practical. In the two years It became very connected with me and when I carne away, I kept practising faithfully, probably In the fear of Ioslng It

Were there any collecrgue. In the army you could proctUe with?

Not reaUy .. It was Just this constant self.motiVation to pra.ctise.

It Is sliD. th.ere with me. Ive always been thai wa.y, not for any grand reason, but Jusl 10 pracllse. That's really what rve been doing for the past twenty odd years.

There II an analogy I like which II about hailing to go 011 0 Journey to ~ there by on appointed time. The main j'ocu. oJ the journey 11 on getting to the destination. A. a rault, the jDumey '.11 11 mINed ond anything that happenl along the woy II loat. The j'ocUi

II only on the goa, and there II no pleo.ure In the Journey.

For me the goal of anything Is just th.e doing of It There is nothing 10 reach or attaIn, but only the doing and practising. I practise Taljl because I love Tal)! and thai for me is the essence of the whole practice .. If you have a, goal In mind, then 11'5 almost Uk.e a dlslnI.ctlon and Ihere will always be an anldety Lnslde about reaching that goal. The goal Is the pracll.ce. En)oy the journey, that's It For me, that is what has become stronger In the last few years. You practise for the sake of the practice.

Do !IOU /lnd yOU dflcotler more thing. through the proctke?

I think that .ma.ybe refinement Is the thing. If II was the same n.ow as 11 was aU these years ago I would be kind of worried. It has to change .. That Is the essence ofTaijl·· the change takes place. Even the form is different at the end than It was al the beginnIng. It feels different There Is an old saying thai you can never pul your toe In the same river twice. It's true .. Every time you raise your hand, II must be a new form.

Looking at all the diJJerent .tyla and dfJ1erent Interpretatlonl o/the same .tyla. haw tID !lOll JeeI about the myriad oJ venlonl and IntDpretatlonl that are around today?

rm not sure that what I think .. reaJJy matters, It's Just whal people bring to It themselves. As long as It Is taUght to the best thai It ClIn be taught There are some .styles thai Im not reaUy sure of that I can't comment on but when you see someone performIng well It's

good.

Who' f/ you I« IOmethlng that lin" ~Ing taught CUI beat CUI It could?

I find that a really difficult area because If I was wonylng about everything th,t wasn't being tau.ght properly, I would be worried every day of the week. There is not a lot of InOuence you can have on thai as people do become entrenched In a stance • 'This Is how 1 practise," I don't see any point in arguing against It. I Just let them get on with it PersonaUlles bring d1.fferenl things to Talji and that's a good thing because It giVes It a chance to expand in range. Taljinowadays Isn't the same as It was when It started, it has to change. AlII hope for Is that people study whal they've practised before they start passing It on.

With rego" to _rudylng the art before paning It on. did youftnd the art 0/ poulng It on a Itruly proc:ea too?

You do learn by leaching. Situ always said thai If you teach, you will remember il bener, Taiji for me is for the long haul. It's a slow fuse and fm quite happy with that You just teach it as best you can. As long as you keep eqmining yourself and don', begin to take thIngs

Qi Magazine 24

for granted. It keeps coming back to practice. Hopefully if my practice comes over to my students, they also benefit If I work hard then they will also see II and hopefully, get the same motivation to practise.

Do you look for anythIng In your students? Do you IMlst they practfse?

Yes. The only thing I look for in my students Is that they are sincere In what they are doing and thai they practise regularly. Im nOI going to lay down any hard and fast rules. Taill has a VisUal appeal which attracts people. It looks very nice but what you don't see Is all the work that has gone Into making It that way. There Is a quality which takes a long time to develop and Talji takes a long time to learn. There are things that can beleamed quite qulckly, but It takes years to refine it There is an apparent slmplldty about Talll that makes it look llkaan easy option, but It certainly Isn't I find It's as hard and arduous a road as any other martial art. You have to put the time In.

A/Ur what period oj tfme would you Introduce your students to working with WeoPOM?

They would have to spend a year or two on ttae hand forms first. It depends a lot on the Individual. '

Do you Initiate the ·process. rothertho.n the students pushing themselves forward?

Generally I do. I usually recognise when they're ready for It and nobody should be held back. They should be glve.n the respect for the time they have put In. Whether or not he's very good, he Is getting something out of wherever he Is. They are getting something oul of Talil at whatever level and that to me Is very Important for the Individual. It's nice to see people developing.

Con you gille me a brief outline of how your clasaes work, from the beginners' first /Jteps and through the programme?

There are five elements we work on :. The Hand Forms, Pushing Hands, Self Defence, Weapons and Internal Strength. These ·flve elements make up a complete Integrated whole. There is tremendous scope for development within these five aspects, It's never ending. I always by and encourage my students to see beyond the technique. All the techniques will work but 1'101 necessarily for the same people. A short person could work more on one technique than a tall person and Vice-versa.

Students are taught the square form first When they have completed that, they are given some time to settle Into It before going on to the . round form. We only do a lo.ng fonn, there are no short forms In our style. I find there's a depth to a long form which I enjOy. You can really go Into it I think short forms have their plaee but I feel for depth, you really need a long form.

Whilst working on the forms they are doing pushing hands and some applications. This helps them to see what they're doing. If you show them some points of application, II gives their practice a focus and they gel a glimpse of what's behind it From there. pushing hands and applicationS we move on. Nol everyone learns the same weapon because somebody Is more inclined towards the spear or the sabre or whatever. Illite 10 deal with individuals and try to fit In what they are best suited for, Eventually they all learn anyway, bull by 10 see what th.ey are most comfortable with, with regards to the weapons and go on from there. The sword Is

quite a subtle weapon. If you teach someone who can't see the subtleties, they might get on better with the spear or the sabre. Then when they have come through that, they are more suited to the sword.

Do you teach them all Nel Gung?

Not in the class. It's open to everybody but it's a natural selection process. Some hang around, some go away. You can't teach somebody who's not there. The people who have been attending regulady and you know they're serious, you menlion 10 them that this Is available. It's nota big dark secret, built's something lUke to keep a lot of respect for.

Are the concepq and phl105Ophle.IJ of Tol}llmportont to you?

Yes, because that's the background, that's 'where It's coming from. I enjOy lao Tzu and Chang Tzu That's very pure Taoist writings. If you practise Talll, YOll're putting these prlndples Into a physical context Taijlls martial art and It can be used for many things. There are many facets to Taiji and It can be used for any reason, but ess,entlally It's a mal1ial art There are maybe better reasons for practISIng Tal)1 than the martial art. but It gives 11 a solidity and a content II's Insepamble. If you think of the postures, "Parry-Punch" "Elbow Stroke" etc., they aren't called that for nothing.

Whot about the chonge_ ond developments you houe /Jun In the U .. K. over th.e years?

I think II has been good because more people are becoming aware of TalJI and that can only be good,

HolS) do you feel about the competftlons &De ore seeing now?

.... ullimalely. u' s , nol w hal il loolcs like. ills lhe spiril lhal

•• mailers

Competitions don't particularly Interest me that much. We have entered a couple and done reasonably welt Competition has never really been a strong element ill whal I do. fm not against competitions but It doesn't seem to be where I want 10 90 at this particular moment Maybe there can someli.mes be an empty feeling at the end of It It is okay If you win something, but even that has Its limits. You have then got to go to the next competition to prove you're stili with It (Ian then had a little laugh to hlmselO. You've gol to keep proving yourself. lrn not sure If competition Is exactly what TaljllS about Irn not sure if form should be judged either, because that Is too subjective and I think It reduces it to something like Come Dancing or synchronised swimming. It's JllSt someone's opinion on hOY.' someone performs. If you go back to the classics, ultimalely, It's not what II lookS Dke, It's the spirit that matters. However, if people want that, rd never deny any of my students th~ right to do it I would say okay, and do what I could to help them. Irs an experience. As long as it doesn't become the reason for doing Taljl. I think that's proba.bIy the best balance I ean think of right now.

Qi Magazine 25

Competitions are okay if people want the experience but in the end it all comes down to practiSing the art of Talji. That above aU is really whafs rmportant, You can go to all the competitions and watch them, but nine times out of ten what sticks in your mind is a gcxxI. demonstration of the vanous aspects of Taiji. That is what shows real proficiency. That for me is where it begins and ends. Thai is the Art.

I think J ha.ve moved more and more to Just the pra.ctioe of the

art ..

Do vou find that medltalive?

I find it relaxing and calmin,g. Irn not thinking about how well

it's being done it's only for myself. You must practise 10 gain

maximum beneftt.

Can VOu. lell me about the dtf!erence. you ./Ind between going through the fo.rrn yourself, for yourself. and going through It with a group'?

11'.5 always better dOin,g It for yourself. I.ndl.vlduals ha.ve dlfferenl tempos and I feel more comfortable in solo pra.cUce .. It has to be done In a group and you must be part of the group and move with the group as one. There 1$ always a place where people are slightly out of step. It's not a dance. Some go quicker, some go slower.

After practblngjortwenty.thru yc!:arl, do you.tiI,jfnd times when you notice that .omethlng ""'t right?

There are some parts of the form when you never feel just rlght. ... "', It's alWays changlng~ You feeluncomfortabl.e at dlfferenl parts of the form. II's just a continual, ongoing proceSS, there's no end ..

Does vour form dl/Jer from Chen Tin Hung's?

In as much as I'm a. different shape, a dlfferenl type. 1(5 bound 10 be different. Somebody once asked him the same question. lind he pointed to hl$ finger and said tholl.lnobody has gol the same .fingerprlnt Basically, It Is stili the same form. done Similarly, but can't be replicated exactly.

When you go through 1I0ur 10rm, what's going on in your mind?

You should jusl be immersed In the form you can't stop

thinking, Ihere are thin,gs goln,g on In your head all thetiene. It's comIng back 10 the form, comin,gback to the form continually. How many times, thousands of times, jusl coming back to the form. GradUlllly the thoughts. they never stop, but they calm down. For me ii's Uk.e when somebody says somelhlng In the distance, somebody moves, or kicks a. ball, you just acknowledge it and come back 10 the form.

Do vou medltfJte uporotely from the 1orm?

It's 0.01 really separate, is It? It's there aU the time, no matter whatyou are dolng,peelingthepotaloes., washing the dishes.

If you were to sum up In 0 few words who, you got from TolJi, whot would It be?

A sense of well.belng a. sense of doing something I reaDy enjoy. It keeps me pretty healthy and qulle fit I've met a lot 01 nice people. I think J've Jusl had a gcxxI. nme doing Taljl.

How would your life .have bun" It wan" there?

I don't know .. Knowing what I know now, it would be a. biS void. I might have stayed With KaRl!e or done Ai_kido or sornethin.g. There's lots of nice mlItti'2l1 arts around.

There isno magic In TaiJi, but It ls magic .. The feeling, the practice of It and the developing of it Keep It down to earth. The only WllY to understand anythi.ng Is to work at it; I think If you have a gcxxI. system which feels good and works well, and you work at it, keep at . It, that's all there Is, 1.0 keepal it, then, that's what counts. I lend to Jet my TaUI speak for me. My pracdce is what comes out of that Thefs basically it. I keep il as simple as that. Imnot after anything. I just practise. That's all.

~y Ronnie RobiTlson

Qi Magazine 26

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All books subject 10 availability. All prices include p&p. (UK. only). Comset:

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, ®lJi1c9] 000@ Poetics of Guerrilla Warfare

Mao Tse Tung changed China. Much of his success stemmed from an understanding of Chinas ancient culture.

It might seem strange that. theories of W" a rfare, developed two thousand year-; ago

could have any relevance 10 the strategies of modem warfare. Af1.er all, (WO thousand years :180 they did not have aircraft, they did not have a rtlllery , tanks or guns. In the West we are so used to thinking that technological superiority is the deciding factor in any banIe that aU our strategies are based on this.

This genen a 1 philosophy can be seen in the attitude of popular martial am in Britain where, especially in recent years, there has been an emphasis towards exaggerated rnuseularity • to make the body look like a tank. It is not enough to work out, and do a few weights, there is more and more dependence on technological training • weights become multi-gyms, multigyms become nautilus, etc. as if the quality of our training can be judged by the complexity of the machines we use. Yet tnspite of this, technology does nOl alwi a ys rule on the

day on the battlefield. and the reasons for this were set out In 1be An 01 War- by Sun Tzu during the Warring States period of Chinese history (the fifth to the third century D.C.E.>.

"11le An of War" is a well known military classic but. it is less

well known that II is also

recognised as a classic of Taoist philosophy and that many of its strategies are based on the principles of the I Ching. It is reve • .ding 10 see just how far the communism of the great military le a der Mao Tse Thng was schooled in Taoism. Nowhere is this more c1trdrly apparent than in the theories of guerrilla warfare developed and put into pracnce hy Abo.

It might seem odd thai there should be historical precedence for popular uprisings or revolution in an empire like China, but there was. Even the Confucian philosopher Mencius repudiated the divine right of kings and articulated a ITlOt"JI basis for th.e rebellion of oppressed peoples. Mao went a step further by organising his own band of ascetic warriors to aid weak and oppressed states. Given the historical and politic." situation that Mao WJS faced with- the depnvations that the British opium trade had created, the

extreme and brutal

oppression of the

'1be use of arms is for dealing with (:rimina] a(.15: it comes from humanitarianism and is based on justice. It comes from humanitarianism in the sense of sympathy for those whose lives are being disrupted and is based on justice in the sense of stopping violence," • Mingjiao (F.I· eventh Century),

The theme ·of justice is also emphasised by the I Ching hexagram Sung which says that "In conflict there is stnceriry", The commentator Cheng Yi says simply that conf1i" "arises because of need", and China's need WJS Fat.

The problem facing Mao w a s how can an unarmed population defeat a well equipped modem army with modem. he-JVY armaments? How could a non-industrialised nation defer a t one thai was? The solutions that Mao found have had relevance to every revoJutionaty and guerrilla war since.

Within the I Ching there is an underlying philosophy thai. the "gre-At man" is someone who can "use unfonunate events for good purposes. "someone who c a n

Ie Conflict arises because of need, and China's need was great .. "

Japanese with their puppet Emperor • there W"dS almost a moral obligation for rebellion; even according to the strict standards of Buddhist IllOt"Jlity:

make weaknesses 1010 strengths.,

someone who can take the solid yang

from water and use it to replace the broken yin in fire. Mao was such a man. While industrial nations stress the strategic importance of tangible factors such as arms, logistics and manpower Mao made use of the intangibles:

Time, space and will.

lacking the arms 10 confront the enemy Mao surrendered territory. He traded space for time and used the time to produce will: The spirit to resist defeat. His principle was that "only those who admit defeat can be defeated", and his plan was:

"With the common people of the whole country mobilised, we shall create a vast sea of humanity and drown the enemy in it." .

The time gained by this strategy is necessary not lust to rouse the masses but to let the inherent weaknesses of the enemy to develop under the stresses of war. Sun Tzu in the first chapter of the ~ Art of War" 'Strategies assessments" stresses the necesstty of understanding both your own situation and that of your enemy in terms of the "five things" (the way, the weather, the terrain, the leadership, and discipline). Before embarking on the revolutionary war Mao had undertaken just such an analysis, with particular regard 10 the Way, and found conflicts of interest

arising on several planes.

His conclusion was that conflict between the warlords and government created a heavier burden of taxation that drove a wedge between every division in society. He said, "all China is littered with dry faggots which will soon be aflame". The revolutionary uprising further exacerbated these tensions and grievances.

Sun Tzu says that "the way means inducing the people to have the same aim as the leadership, so that they will share death and share life, without fear of danger." Mao demonstrated the lruth of this. His main strategic problem was how to

"_." AIooooot • n. poopIo , w-.Wi . A ~ ,..._ .. giIt""" .. _--

II With the people of the whole country mobilised, we shall create a vast sea of humanity and drown the enemy in it."

organise space 10 produce enough time to politically convert the masses and let the social, economic and political fabric ofChjna tear itself apart. His problem, in the early days, strange as it may sound, was not to win the war but how to keep it going, to avoid defeat, to avoid military decision. Mao's solution was a hit and run strategy consisting of the following:

~Divide our forces to arouse the masses, concentrate our forces to deal with the enemy.

The enemy advances, we retreat.; the enemy camps. we harass; the enemy tires, we attack; the enemy retreats, we pursue ...

These tactics are just like casting a net; at any moment we should be able to cast it or draw il in. We cast it wide over the masses and draw it in to deal with the enemy. ~ When the guerrillas gather their net (0 attack they gather up (0 six times the enemy's local strength and then use "the five minute attack" - a sudden and furious onslaught, infljaing as ma.ny casualties as possible and capturing as many arms as possible

Qi MagazineZS

before abruptly breaking off before reinforcements or superior weaponry can have effea. Mao stresses the banJe of quick decision - the opposite of the western rnilitary strategy. They attack, flee, attack again. They inflict small wounds that bleed the enemy, destroying nerve and moraJ.

~ln guerrilla warfare select the tactics of seeming to come from the East and attacking from the West; avoid the solid, attack the hollow; attack, withdraw; deliver a lightning blow seek a lightnIng decision ... " - Mao:

"All waifare ts based on deception. Therefore, when capable, feign Incapacity, when acuue, Inactivity. When near, make II appear that you are far aUN'lYi when you are far away, that you are near.

Offer tbe enemy a bait to lure bim; fetgn disorder and slrike him.

When he concentrates, prepare agairlSt him; where be t.s strong avoid him.

Anger his general and confuse him. Pretend Inferiority and encourage his arrogance.

Keep him under strain and wear him down.

When be is united, divide him. Attack where be is unprepared; sally out where he does nol expect you. 1bese are tbe strategist's keys to otaory" - Sun Tzu

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