Qigong pearls

The original text of the book 

 "Pearls of Qigong" by 
Victor and Marina Zalozhnov 
 Published in Russian in 1996
Published in French 2009
(  Les Perles du Qi gong  )
 

 PART 1. LEOPARD'S JUMP

 Introduction
 Chapter 1. East through the eyes of a European.  Three principles of understanding the
universe
 Chapter 2. Energy of life of the body, centers, interaction of external and internal
 Chapter 3. The path to yourself. Self-regulation, auto-training, pranayama, qigong.
 Chapter 4. The practice of self-regulation. Relaxation exercises, coordination.
 Chapter 5. Warming up the dragon.
  PART 2. SNAKE RINGS
 Chapter 6/1 Rhythmology
 Chapter 6/2. Taiji Lotus
 Chapter 6/3. Wu Xing
 Chapter 7. Interaction with the triad sun, moon, earth
 Chapter 8. Preparation of consciousness
 Chapter 9. Magic rings.
 Chapter 10. Set of Qi for Zangfu Organs
 Chapter 11. Touching the secret
 PART 3. FLYING EAGLE
 Chapter 12. Vibration is a miracle.  Acoustic Basics of Vibration Qigong
 Chapter 13/1 Qigong vibration of 12 organs. Preliminary part.
 Chapter 13/2. Simplified schemes of acupuncture channels.
 Chapter 13/3 Qigong vibration of the 12 organs.  First part.
 Chapter 13/4 Qigong vibration of 12 organs. Second part.
 Chapter 13/5. The third part of vibrational Qigong.  First ceremony.
 Chapter 13/6. The third part of vibrational Qigong.  Second ceremony.
 Chapter 13/7. The third part of vibrational Qigong.  Third ceremony.
 Chapter 13/8. The third part of vibrational Qigong.  Fourth ceremony.
 Chapter 13/9. The third part of vibrational Qigong.  Fifth ceremony.
 Chapter 13/10. The third part of vibrational Qigong. Sixth ceremony.
 Chapter 14.1 Wu-Dan Qigong. First Summit - Turtles
 Chapter 14.2 Wu-Dan Qigong. The second peak is the Dragon
 Chapter 14.3 Wu-Dan Qigong. Third peak - Tigger
 Chapter 14.4 Wu-Dan Qigong. Fourth peak - Phoenix
 Chapter 14.5 Wu-Dan Qigong. Fifth peak - Snakes
 Chapter 15. Tai Chi Chuan
 Chapter 16. Simple protection systems during power operation
 Conclusion

Introduction
The book presented to your attention is the result of many years of practice in the martial arts of
the East and an all-consuming interest in various aspects of human self-regulation. And especially -
to the storehouse of ancient Chinese wisdom, one of the rarest pearls of universal knowledge that
has come down to our time in a carefully preserved form. This is Qigong. To master practical self-
regulation requires acquaintance with the basics of the theory, adapted for the thinking of a modern
civilized person. We are very far from the views of the ancient Qigong masters who dedicated
themselves to the practice of self-denial, in self-sacrifice, to every breath, to every heartbeat and
thought.
 
 In our time, there are so many different, colorfully presented, often captivating information,
offering ways for self-realization, so many temptations and opportunities for passive absorption that
does not require any strenuous effort. The wave of information that falls on the consciousness of an
interested person is so great that it easily picks up a personality, throws it into the maelstrom of an
abundance of contradictory discoveries, absorbs the most valuable thing for every person - his
independence, unlike anyone else.
May God help us avoid such a fate.
 

For a modern person, the main difficulty is to move away from the outside and look into the
depths of oneself. The world of the physical body and its manifestations is clothed in energy shells
interacting with information coming from outside. The knowledge of managing the human energy
body in most sources is deliberately vague, allegorical, scattered in inconsistencies. For a modern
person - with his mind perverted by logic - this devalues the very essence of the teachings, it seems
like sheer nonsense, on which it is a pity to waste the time of your short life.
 

In our book, deliberately devoid of a romantic halo, an attempt is made in the language of logic,
understandable to the modern reader, to explain the basic principles that unite any activity aimed at
regulating the internal processes of the body. Here we used the knowledge gleaned from the original
Chinese literature on Qigong, which came to us in the process of meditative practice, bit by bit
transmitted by the Teacher, floating out of the memory of past lives.
 

I express from the bottom of my heart my gratitude for the opportunity to test some of the
methods in practice to the Director General of the NGO "People's Medicine" VN Sorokin, the staff of
this Center for Traditional Methods of Treatment;
friends who took part in the design and publication of the book - artist Vladimir Kraev,
photographer Alexei Loginov;
like-minded and longtime friend, President of the Center for World Culture and Martial Arts
"Dragon and Phoenix" Sergei Lentsik;
friend, without whom this book would not have seen the light, Alexander Tikhonov,
and the only one who shares with me all the joys and difficulties of life, who has dedicated her
life to our common ideals - my wife Marina.
This book is dedicated to you and other friends, of whom there are a lot.
 
 You represent the great mystery of many multidimensional
energies. Accept them and keep moving with each energy with deep
sensitivity, with awareness, with love, with understanding. Go ahead with
them! Then every desire becomes a means to go beyond it. Then each of
the energies becomes helpers. II then this world itself becomes nirvana,
and this body itself becomes a temple - a sacred temple, a holy place.
 
Shri Rajneesh

Chapter 1. East through the eyes of a

European. Three principles of understanding the
universe
Traditional oriental techniques of self-regulation are very difficult to pave the way for people to
accept the European mindset. Only obvious objective results based on the evidence of classical
European medicine can reduce rejection, misunderstanding and unwillingness to comprehend the
mechanism of influence of oriental techniques. In the European view, they are vague, mystical,
deeply involved in metaphysics, and, moreover, they are not very clear.
In recent decades, there has been an active growth in interest in oriental martial arts, and at the
same time more and more attention is paid to oriental medicine, philosophy and culture. The Indian
cultural and philosophical tradition of yoga (N. Roerich, E. Roerich, E. Blavatskaya, A. Bailey, Ferrer,
Messmer and many others) is being mastered most deeply, consistently and competently. Its basics
are laid out clearly and easily. Drawing attention to Indian philosophical teachings opened the
complexity, the unity of the external and internal in the Eastern vision of the world. The main facets
of the teachings are aimed at caring for physical and mental health, help to see ways to further
improve the personality in the indissoluble unity of all components. Yoga as a system of regulation
has become a mass phenomenon in the Western world, mainly Hatha Yoga.
 

The fascination with Raja Yoga as such, with its supernatural powers, is even more
tempting. For some it is “what if it works out”, for others it’s “I’ll succeed”. Of course, it is impossible
to implement anything without fundamental mastering of the previous and related aspects of the
system. Here, disappointments are inevitable, and after this, a negative attitude towards teaching is
possible, instead of a critical attitude towards one's own method of mastering it. The wave of
Japanese martial arts (jiu-jitsu, judo, karate) swept the West only with its applied part and also
underwent changes. And through the sieve of European pragmatism, the fundamental principles of
ethics, philosophy, culture, nourishing the martial arts, have flowed. I must say that in this case, the
opposite process also occurs - a passion for purely sports aspects of judo,
 

A similar situation is developing with the next wave that rushed from China. Wu-shu, entering
the sports arena, is also undergoing changes. The problems of holding sports competitions level the
peculiarities of the style of each school for the sake of finding the criterion for refereeing. As a result,
several generalized, averaged styles crystallized, suitable for competitive practice, and athletes have
already appeared who consider wushu as floor exercises in artistic gymnastics. Is the
psychophysical aspect of a certain style revealed, and even more so, the aspect of the unity of Man
with the Earth and the Cosmos? In most cases, it is not even touched. Sometimes the mind
understands the philosophy of interconnection, but it is not embodied in practical activity. Only a
small part of Wushu practitioners introduce more and more elements into their way of life,
 

Any developed philosophical system provides for the regulation of the internal processes of the
body in accordance with external influences. In some systems it occupies a dominant place (Taoism,
Zen Buddhism), in others it is subordinate, with the emphasis on social (Confucianism), ethical (the
teachings of Spinoza) or other principles. But all systems consider the harmony of external and
internal as a prerequisite for achieving a result, a goal. And the underestimation of this, which takes
place in the Western world, leads to the degeneration of any Eastern system transferred to the
Western soil.
 

In our opinion, Tao (Tao, Do) is the most valuable principle that keeps any Chinese regulatory
system as flexible, active in a changeable world. In the primary source of Taoism, the Tao-Te-Ching
treatise, the definitions of Tao are given: “ I look at it and do not see, calling it, I say - even
(invisible). I listen to him and do not hear, calling him, I say - rare (inaudible). I grab it and do not
reach, calling it, I say - the smallest (elusive). These three qualities of Tao cannot be achieved by
research - merging in chaos, they form a unity ... Its top is not illuminated, its bottom is not
darkened. It is limitless and cannot be named. It returns to nothingness again. And now they call it a
form without a form, an image without an object. And now they call it vague, vague . " "Designating
with a sign, I will call it Tao, forcibly giving it a name, I will call it Great. Great - I will call it passing,
passing - distant, distant - returning ... Man follows the earth, the earth follows the sky, the sky
follows the Tao. And Tao follows self-naturalness . "
 

"Return is the path of the Tao movement, weakness is the Tao method of action."
  

"Tao gives birth to things, Te feeds them."

 

Tao is the beginning of all that exists, the source and creative root cause of the universe. First
incarnating in heaven and earth, which are his concrete creations and are expressed in names, it
makes it possible for all things to arise and exist. The image of Tao is emptiness, an
abyss. Possesses neither form nor body, intimate deep, secret. It is inexhaustible, like the abyss, it is
all-permeable, like ether, it seeps everywhere like water. Primitive chaos is the initial sphere of Tao's
creative activity. Tao is non-being, concealing in itself all the possibilities of being. Therefore, from
the point of view of the Taoists, it is absolute being. The path — Man — the Universe is a triune
whole. A person who is changing, reborn, marked by individual karma (fate), follows the Path -
infinite for any person, since the end of it, completion is possible only in the attainment of perfection,
in the formation of the sublime divine essence of the individual. The Tao-Te-Ching says about such
a Tao-man:
 

“Without leaving the door, he cognizes the Celestial Empire, looking out of the window, he sees
the path of the sky. The further he goes, the less he learns. That is why a completely wise person
does not come out, but cognizes, does not see, but names them, does not act, but completes them.
"
 

The principle of passive contemplation, the method of non-action, is substantiated as a path to

natural simplicity and primitiveness, upon reaching which Tao in the world will be so crystal clear and
obvious that the need for knowledge and action will become unnecessary. This will achieve the
eternal truth of merging in the single path of Tao - the Path of the Universe and the Path of man. The
absolute identity of all that exists is the ultimate goal of development in Taoism. The Universe
surrounds Man, is the materialization of the Path, and is also the essence of the physical and
spiritual world of Man.
 

A person who comes into conflict with the world around him, strives to pragmatically calculate
his future and independently creates his own destiny, is like a beast trying to get enough, devouring
his insides. Perturbations and vibrations that distort karma appear before him in the form of new,
unexpected, more and more insurmountable obstacles. All the energy of life is spent on these
fruitless, useless, futile attempts to break through, hack, destroy anything. “Life is a struggle” is the
motto of such martyrs. And we must see how proud they are, having overcome the obstacle, not
realizing that this will create even more “cracks, wrinkles, folds” on their own Path.
 

It is not the struggle that gives calmness in the interaction of a person with the outside world,
but an understanding of its principles, its essence. Calmness gives inner harmony in any
situation. Internal harmony, in turn, makes the life path harmonious, harmonizes the external world in
perception. This is why Ayurveda adepts say that practitioners, even in less than one percent of any
community, provide a healthier external and internal climate for the entire community.
 

A person of the East is characterized by a deep natural penetration into the essence of the
principle of Tao, it is in the air, surrounds him from birth throughout his life, helps in communication
with nature, people, society. It is also the key to understanding the essence of martial arts and self-
regulation. To this should be added the principle of unity, interpenetration and interchange of Yang
essence and Yin essence of any phenomenon, object. Understanding and accepting it can serve as
the basis for the regulation and accumulation of a person's psychoenergetic potential. The
understanding that without Night there is no Day, without Weakness there is no Power, without
Poverty there is no Wealth, without Evil there is no Good, without Cruelty there is no Mercy and, in
general, without passive, negative, there is no active, positive, allows philosophy to reasonably,
wisely approach consideration of any Problems.
 

The ideas of dialectics, patterns of change and development found their expression in the most
ancient monument of Chinese literature I-Ching, also called Chou-I, that is, the Book of
Changes. The signs and images of the Book of Changes reflect the process of universal movement,
the eternal cycle in nature, the change of seasons and days. For thousands of years, this book has
been the basis for understanding the interaction of Heaven and Earth, which generates all the
elements and forces of the external and internal world. On the basis of the main text, many new
layers of comments have appeared, deepening the understanding of the ancient text and its content,
deciphering and helping to convey the wisdom of the original source to everyone.
 Fig 1.1 Monad Taiji-tu
 Eight initial trigrams - ba-gua - is a symbol of natural phenomena (Fig. 1.1). Such an approach
allows, when meeting with the negative part of the phenomenon, to regulate, increase, be aware of
one's resources instead of uncontrollable action based on lower reflexes, followed by an imbalance
in the work of internal systems and the possible occurrence of diseases.
The third important principle is found in martial arts systems, but it is revealed very carefully,
reluctantly, usually allegorically, as if assuming that the seeker will form this principle for
himself. This is the principle of energy regulation. The search for a criterion for considering any
communication between people, people and animals, plants, the animate and inanimate world leads
to the idea that the common thing for everything is the exchange of energies, the influence of each
energetic integrity on others. The entire universe known to man is permeated with all kinds of energy
flows, rays, fields, vortices, intersecting, influencing each other. And all this multitude falls on the
Earth, affects it, changes it. Most streams have a long-term effect and a disturbing effect on
organisms, taken into account by adaptability, the immune system, reflexes.
 Fig 1.2 
The earth with each of its atoms, each of its energetic microstructure constitutes a colossal in
integrity (and at the same time in diversity) system, influencing a person as a particle constituting
it. This influence is manifested in the activity of the inner core, and in disturbances of the thermal
field, pressure field, in vortex and storm activity, in the movement of tectonic plates and in many
other, often unexpected influences. A person is surrounded by all this diverse cocktail of global
energy interactions, sensitively reacts to them with the state of his energy shells and energy
centers. In addition, many more private, minor influences constantly keep a person's energy
exchange in a fragile unstable position. These are the living conditions, and the chemical
characteristics of the area of residence, and the social environment,
The naturalness of actions based on these three principles, in our opinion, favorably
distinguishes the psyche of the person of the East.

Chapter 2. Energy of life of the body, centers,

interaction of external and internal
Bioenergy, what is it? Where? Why is this so much talked about now? Here are some of the
questions that pop up all the time in any conversation. And as the object of the conversation
becomes more concrete, many related questions arise. Let's try to understand the avalanche of
fragmentary, brief, vague information on this problem. Throughout the history of mankind, different
peoples, calling it differently, knew about the existence of bioenergy. On ancient Indian monuments
there are images of the god Vishnu with lights coming out of the fingertips, and in Yoga one of the
basic concepts is "prana", energy. "Pranayama" - energy work - an integral part of any yoga. The
idea of healing power flowing from the hands was also known in Egypt. As can be seen in the
drawings of the Kornak temple in Thebes or in the house of Set (in the Necropolis) of Memphis, and
it is also known from the papyri - the Egyptian priests healed the sick with passes and
euthanasia. Then this method was borrowed by the Greeks - every seriously ill person goes to the
temple of Aesculapius, as it was then expressed "for sleep." Hence, until now, the initial period of
any disease is called "incubation".
In China, both martial arts and many types of creative activity, such as painting, calligraphy, are
permeated with "Qigong" - energy work, and "Qi" - energy, controls the processes of this activity
(Fig. 2.1).

Fig 2.1
In Kuan-si and Kwang-tung, there is a custom: if a thief, running away from a house he had
robbed, left his footprints on the ground, the victims call an experienced bonza, who drives a
bamboo stake into the trail and, concentrating, inspires the fugitive with an irresistible desire to
return to the scene of the crime. ...
Ancient authors also have information about bioenergy - Homer (in the Iliad), Pliny, Celsus,
Tacitus. The revival of this branch of medicine on a more scientific basis begins with Paracelsus and
Van Helmont. Scientists, referring to bioenergy, call it differently, namely: followers of Messmer - a
magnetic fluid; Jussier calls her animal warmth; Pateten - vital electricity: Bareti - nervous force:
Crooks - psychic force: Reichenbach - odom or bio-house from Sanskrit "Va" - to blow, "Vado" in
Latin, "Vodan" in Old Germanic language means the idea of an all-pervading substance. According
to Reichenbach, "od" is the middle between magnetism, electricity and heat.
Russian scientists of the 19th century also paid great attention to the mysterious phenomenon,
for example, Pogorelsky devoted more than twenty years to the study of the so-called animal
magnetism. It is emphasized that none of the known forces of nature, taken separately or in
aggregate, is insufficient by itself, without the participation of the human spirit, to constitute the
actual cause of animal-magnetic phenomena.
Modern scientists around the world are looking for new types of energy. Tsiolkovsky, then
Einstein and Vernadsky expand the traditional European understanding of the structure of the world,
the Universe, taking into account the multidimensionality of the requirements of science freed from
dogmas.
There are two types of ions in the air - heavy and light, which are in relative equilibrium with
each other, like Yang and Yin. An increase in the number of negative ions in the air causes a surge
of vigor and lightness in a person, and an increase in positive ions causes a difficult, oppressive
state. The electric field surrounds and permeates the human body. Positive ions of the atmosphere
descend on it from above, and negative ions of the Earth, rising upward, enter it from
below. Inhaling, a person absorbs the ions of the Earth, while exhaling - the ions of the atmosphere.
Any of the objects surrounding a person, animate or inanimate, has its own energy cocoon, the
complexity of the structure of which increases with the degree of complexity of the internal structure
of the object. The entry of a person into the zone of action of a cloud of energy of an object or being
causes a disturbing effect on both shells and, depending on the stability of the internal energy
relationships of each of them, a more holistic one has a stronger effect on a less stable structure.
That is why it is not recommended to live in concrete houses that have a viscous, heavy, yin
structure, and wooden houses are beneficial for drying, lightening the human cocoon. And of course,
it is necessary to take into account the properties of each tree species, since different types of trees
interact differently with human bioenergy. Some, for example, aspen, absorb it, and, first of all, a
heavy, pathogenic, excess part. Others - cypress, poplar - can extract the excess, the lower layer of
bioenergetics, but their main function is to restructure the energy structure in a person, to facilitate it
- like a catalyst in chemical processes. Still others - oak, pine, hornbeam - endow human shells with
their energy, enrich them, strengthen them. This is the main reason why the Chinese traditionally
prefer to sleep with their heads off the pillow.
The healing effect of various minerals (amber, jade, jasper, carnelian), plants, river and sea
water, metals is based on the same principle. The human body is multilayered, unstable,
interconnected and interdependent in the shells, in the centers of communication between them.
Yogis indicate seven bodies of the body:
a) physical;
b) etheric;
c) astral;
d) mental;
e) space;
f) spiritual;
g) nirvanic.
We will consider only a few of them - the most coarse, necessary in the area we are
considering, primarily interacting with the surrounding world - physical, etheric, astral. The most
obvious, material, coarse layer is the physical body. The energy of this body is blood flowing through
the vessels; lymph concentrated in the ganglia; enzymes secreted by the glands. Saturated,
enriched through the air inhaled through the lungs, food entering the digestive system, and through
chemical reactions in cells throughout the body. The Chinese call the energy of the physical body
"Li".
The excess energy received during these processes passes through the energy channels into
the etheric body. We can say that the physical body serves as a link between the energy structures
of the surrounding world and the thin layers of the human body. Due to its rigidity, it is able to
maintain constancy of form and serves as a protective shell for subtle bodies, especially the etheric
body. The etheric body repeats the shape of the physical body, like condensed smoke, and its most
important energy centers correspond to the topography of the organs of the physical body.
 Diagram of points for chapter 2:
1-shan-chzhong, 2-tseya-chi, 3-chi-hai, 4-huei-yin, 5-si-shwn-tsui 7-bai-hui, 7-min-men, 8 -lao-gun,
9-yong-quan
 Consider the main centers that accumulate energy and retain it for a long time. The most
powerful of them are called dan-ty-nami by the Chinese (Fig. 2. 2); Indians - chakras (Fig. 2.3-4).
  

There are three such dan-tia-nei in the body: upper (shan dan-tien), middle (zhun dan-tien),
lower (sy dan-tien). They correspond to the three chakras in yoga, respectively: ajna-chakra,
anahata-chakra, svadhistana-chakra. The upper one, shan dan-tian, is located in the region of the
brain, coming out to the surface of the forehead in the so-called "third eye". The middle one, zhong
dan-tian, is located in the center of the chest, having on the front surface the zone of the energy
point shan-chzhong, and on the back - the zone of jia-chi points, the so-called "respiratory
center". The lower one, Xia dan-tian, is located in the abdominal cavity below the navel, having a
zone of the qi-hai point on the belly, that is, the "sea of energy" (Fig. 2-2).
Yoga speaks of the presence of four more chakras, two of which perform a distribution function:
vishuddha, located in the larynx region, i.e. between the upper and middle dan-tian, balances their
interaction, and manipura, located slightly above the navel in the solar plexus zone , balances the
interaction of the middle and lower dan-tian. The two remaining chakras unite all the work of the
centers, if they are in an awakened state, or are a powerful reserve of a person's potential, if they
are still passive. One of them is called Kunda-lini, its image is a sleeping snake, coiled into a
spiral. Located in the area of the coccygeal gland. The other is sahasrara, the thousand-petalled
lotus. Located at the top of the head. They correspond in the energetic work of Taoists to the
zonuey-yin, located on the membrane of the perineum, and the si-shen-tsun zone, covering the bai-
hui point at the crown. These very important areas contain a piercing channel that runs in the center
of the body and unites all dan-tiens (Fig. 2.5). In some Chinese sources of Qigong, an additional
division of the lower dan-tian into three independent energy centers is made, called the posterior
(around the zone of the ming-men point), the central (on the axis of the qi-hai point inside the
abdominal cavity) and the lower (in the zone covering the hui-yin point ). This further brings the
differentiation of energy centers in the Chinese and Indian traditions closer together. central (on the
axis of the qi-hai point inside the abdominal cavity) and lower (in the area covering the khui-yin
point). This further brings the differentiation of energy centers in the Chinese and Indian traditions
closer together. central (on the axis of the qi-hai point inside the abdominal cavity) and lower (in the
area covering the khui-yin point). This further brings the differentiation of energy centers in the
Chinese and Indian traditions closer together.
Along with these powerful centers, there are private energy centers based on internal organs.
They are divided into two equal groups, one of which has the ability to absorb energy from the
environment. It unites hollow organs (fu) - large intestine, stomach, small intestine, bladder,
gallbladder. The second group unites organs that have the ability to assimilate, distribute, spend
energies given to them by the corresponding centers of hollow organs. It is located on the "dense"
organs (zang) —the lungs, spleen and pancreas, heart, kidneys, liver and pericardium.
 
 These internal energy zones, located on the projection of the internal organs, are connected by
a single system of energy meridians. The most important and powerful ones are divided into two
groups - the main meridians and the miraculous ones. By analogy with water, the Chinese call the
wonderful meridians lakes, and the main ones - rivers and, accordingly, explain the functions of the
wonderful meridians - to saturate, make rivers full, and the function of the main meridians is to carry
energy throughout the body, saturating the entire energy shell of the etheric body. There are eight
miraculous meridians (ba-tszi-mai), they break down into yang and yin. Main functions: back-middle
(du-may) - the ruler of all meridians, the "sea" of all; front-middle (zhen-may) - the ruler of all inskshs
meridians, the "sea" of all yin; outer heel (yang-jiao-may) - pride and accelerators-tsm; upper heel
(yin-jiao-may) - pride and accelerator of yn-tsy; encircling (dai-may) - the keeper of yang-chi; the
inner supporter (yang-wei-may) is the keeper of the yang-chi, the inner supporter (yin-wei-may) is
the keeper of the yin-chi; ascending (zhun-may) - energy regulator, "sea" of main meridians.
There are twelve main meridians on the left and right halves of the body. They, as mentioned
above, link the energy of internal organs into a single system of circulation. Nayan and Yin are
separated. If you raise your hands up, then the meridians that rise from the bottom up, from the foot
to the trunk or from the trunk to the tips of the fingers are Yin (Yin-Jing). Accordingly, the meridians
that descend from the tips of the fingers to the trunk and from the trunk to the tips of the toes are
Yang (Yang Jing).
 You can read more about this in any book on needle reflexology. In the course of movement of
the meridians of the etheric body, there are many tiny zones with increased energy conductivity in
the skin of the physical body. They are called BAP (biologically active points) in acupuncture
therapy. The main function is to catch changes in the energy of the external environment and to help
regulate the internal energy.
We can say that points are membranes for interconnection, interaction of the external and
internal world, and they are also
are places of connection and mutual supply of energy to the physical and etheric bodies. The
points are divided according to their functional purpose into those capable of actively giving and
taking in energy (lao-gong, bai-hui, yong-chuan, tips of fingers and toes), regulating the work of the
meridian (tonic, accomplice, sedating, herald, LO-point) and serving the energy exchange of the
physical and etheric body (most of the rest of the points).
The first and second are located on the periphery of the body - arms and legs, as if removed
from the disturbing influence of energy centers and active internal processes with complex
interactions of organs. The third group primarily covers the surface of the head and trunk. More than
1000 points have already been found on the surface of the body, the whole body resembles a leaky
shell, from which a gaseous substance constantly flows and swirls. Nature also took care of
additional valves that ensure the uninterrupted exchange of energies of the internal environment and
external shells. All joints of the arms and legs, bending, squeeze the natural flow of etheric energy in
the limb, but in the place of the fold, the next Yan and In valves begin to work, which at this moment
are finite in the flow of energy.
The most powerful zone of interconnection between the physical and the etheric body is the
lower energy center (Xia dan-tian). According to Chinese canons, it affects physiology, activates the
immune system. It is the center of attention for those practicing martial arts, qigong and self-
regulation systems.
The Chinese call the energy of the etheric body - "Qi". The astral body also has a connection
with the physical and etheric bodies, but through the zone of the middle Dan Tian. The energy of this
body is emotional and sensual, the sphere of communication of a person with the outside world. Any
feeling represents nutritious energy for the astral body, but according to its quality, "specific gravity",
values, emotions and feelings are divided into two groups: one is heavy, dark, dirty, negative, evil,
and the other, respectively, light, positive , kind. Of course, the degree of depth of any feeling can be
different, as well as the color scale of the energy potential of each of them.
The positive part of the emotional-sensory spectrum is more perfect in nature and is a
substance that feeds an even more subtle structure of the spiritual body. In addition, this part
facilitates, makes it "airy", inspires the astral body, enables it to easily interact with the emotional-
sensory sphere of the surrounding information field.
 The negative part of this spectrum is rough and imperfect in its essence and represents a
heavy, sticky energy mass, capable of being a breeding ground for the etheric body, but by its
introduction into the body, it introduces an imbalance in the natural proportions of the distribution of
etheric energy. The Chinese call the energy of the astral body “Shen”.

Chapter 3. The path to yourself. Self-regulation,

auto-training, pranayama, qigong.
There are many directions of self-regulation. The level and methods of influence they have are
different, but the vast majority of them are based on meditation - a process that brings the psyche
into a state of deep concentration, eliminating strong emotional manifestations. Meditation has
received special development in Indian yoga, Buddhist yoga, Taoist yoga, in the Orthodox "smart
doing". The somatic state of the meditator is characterized by relaxation, relaxation. It is very
important to relax all the muscles of the body, tendons and, of course, the main indicator of mental
calmness is a relaxed tongue lying in the mouth, like a lotus petal.
Gradually, more and more physical relaxation carries the psyche into the world of calmness and
emptiness, where thoughts sometimes fly by, pictures of majestic pacification unfold, vanity and
harshness of emotions disappear. Relaxation opens the gateways of consciousness that restrain the
distribution of energy in the body, because emotions, tension of the nervous system inherent in
waking consciousness affect the distribution of energy flows in organs and energy meridians (Fig.
3.1).
  

In this case, the position of the body can be different:

a) lying on your back;
b) lying on the right side with the right arm bent at the elbow, lying on the ground, and the left
arm lying on the hip;
c) sitting in Turkish, legs crossed, with the left leg outside and closely adjacent to the right. The
hands are relaxed in front of the abdominal cavity. The thumb of the left hand touches the tip of the
middle finger, the entire left hand rests in the right palm. The thumb of the right hand is slightly bent
and touches the Lao Gong point in the center of the left palm. Tailor Pose
d) sitting in the classic hatha yoga lotus position, etc.
One of the options for meditative techniques, which are versatile and easy to perform, can be
auto-training - the sensation of a certain part of the body or a certain emotion with the concentration
of thought on the reality of this sensation. Image words, symbol words accompany and intensify the
impact. “Thought controls energy,” the Chinese say, and this expression explains the meaning of
auto-training, allows you to concentrate a certain type of energy to regulate energy in a system or a
separate zone. Applying a formula with emotional content, one can act on the astral body, on the
middle tian-tian. A symbolic formula, a rational concept, for example, warmth, cold, affects the
etheric body in the first place, and indirectly - on the mental one. It goes without saying that the
physical body is affected in any case.
You can use auto-training of biologically active points in a certain time mode, taking into
account the time of toning and sedation of these points. You can read more about the technique of
this method in various books on psychotherapy.
In yoga, this method is enriched by the transfer of the consciousness of the individual to various
parts of his body, to various external objects. You can learn more about this in books on yoga
techniques. Pranayama is control over absolute energy, life force. Yogis recommend starting the
study with the mastery of psychic prana, because it is closer to the human "I" than bodily
forces. Along the spinal cord, on the left and on the right, there are two currents of prana — Ida and
Pitala. In the center of the spine passes the Supiumna channel, its lower end - the triangle of subtle
matter, is the interior of the lotus of Kundalini energy, which contains a concentrated supply of latent
power. The methods of awakening Kundalini are the main purpose of Pranayama. There are two
stages, where the first intermediate goal is to awaken rhythmic vibrations of energy centers with the
help of breathing, and the second is the concentration of prana, control and management of it. This
system is organically combined with Chinese regulation teachings, complementing the information
on breathing exercises.
We can say that, unlike Qigong systems, where the idea of regulating internal energy is
highlighted and breathing helps to do this, in Pranayama the idea of mastering the variability of
breathing is paramount, and through breathing energy is absorbed and activated. Breathing
exercises are developed in great detail and in a variety of ways. The full breath of yogis is used,
consisting of three types: cleansing, revitalizing, voice.
Cleansing : 1. Breathe in with full breath. 2. Retention. 3. Without puffing out your cheeks,
forcefully, in portions, at intervals of a second, blow out air through pursed lips.
Revitalizing : 1. Stand up straight. 2. Inhale and hold your breath. 3. Slowly bring your arms to
your shoulders, gradually tightening your muscles to maximum tension and clenching your fists. 4. In
tension, open your fists and clench them quickly. Repeat this movement several times. 5. Exhale
vigorously through the mouth. 6. Make a cleansing breath.
Voice : 1. Inhale is very slow, but strong, through the nostrils. 2. Retain the air. 3. Exhale very
forcefully, expelling air through a wide open mouth. 4. Cleansing breath.
Breathing through one nostril , when, having closed the right nostril, inhalation is made
through the left and the flow of energy of the left channel - Ida, passing through the "sleeping" lower
center on a holding breath, rises along the right channel - Pingala. Then exhale slowly through the
right nostril, closing the left. Then in reverse order. Rhythmic breathing, which allows you to combine
the rhythms of the whole body, increase blood circulation, will direct an increased flow of energy to
any part of the body or organ. Yogis base their rhythm counting on the unit of the heartbeat.
The measure of time for inhalation and exhalation is the same, and the delay is equal to half of
each stage: 1. Slow inhalation for six pulsations. 2. Delay of sodium pulsation. 3. Exhale slowly
through the nose for six pulsations. 4. Delay for three pulsations. 5. Repeat several times, without
getting tired. 6. Cleansing breath.
The periods can be gradually increased, reaching 15 beats. The main thing is to acquire a
rhythm.
Harmonious breathing is similar to rhythmic breathing , but in combination | The beating beat
on inhalation and exhalation is different. Their ratio is in the ratio of 2: 3. For example, inhale six
pulsations, hold three pulsations, exhale nine pulsations, and then hold three pulsations. Possible
ratios: 4: 2: 6: 2, 6: 3: 9: 3, 2: 1: 3: 1, 8: 4: 12: 4, etc. You need to strive to feel [the inner meaning of
each combination, its specifics , tasks.
Psychic breathing is the stage of practicing using automatic rhythmic breathing to free the
mind from counting and send psychic vibrations by distributing prana or suppressing pain, or
controlling circulation, or self-medicating or healing others. Practicing this breathing awakens energy
phenomena similar to extrasensory ones, namely: sending thoughts to a distance, forming an aura,
saturating the body with prana, saturating other people's bodies with prana, saturating water with
prana, acquiring mental abilities, managing emotions.
The main all-embracing breath  - they say about it: "Blessed is the yogi who can breathe
through his bones." It is the process of breathing through all parts of the body, through all tissues of
the body.
Meditation is an attempt to jump into the unconscious. The path of the unconscious is dark and
unknown, for reason it looks irrational, for logic - illogical. Therefore, if you think about entering
meditation, you never succeed in entering it, since the conscious part of the mind does not allow
this. Meditation is not possible through thinking. Therefore, many systems use energetic methods in
which consciousness loses its significance as the intensity increases. The Sufi dervishes used
dance as a technique requiring the participation of the whole being, and there always comes a
moment when the intellect is turned off and the dance becomes "insane."
Taoists suggest forgetting your consciousness along with social norms and conventions. In a
selfless state ( tzu-wa ), a person, comprehending his true nature, merges with the world around
him. The state of "great unity" ( da-tun) Is a state of self-denial, and at the same time of free
spontaneous interpenetration with Tao, naturalness and non-action. Without suppressing their
nature, Taoists allow their emotions, psyche to act according to their internal laws, and,
concentrating as much as possible on peace, alienate the flow of the psyche from themselves,
become outside observers. The psyche calms down by itself. The Tao-Te-Ching says: “It is
necessary to make the consciousness extremely dispassionate, it is necessary to firmly guard it, and
then all things will change by themselves, and we will only have to contemplate their return. There is
a great variety of things, but they return to their source. "
Zen Buddhists gave meditation an extremely important role. Usually, physical and
psychological exercises were performed beforehand to relieve arousal, for example, massage of
biologically active points, water massage, breathing exercises, activation of dan-tian, meridians, etc.
lingering in its emptiness, it emptied itself to a complete absence of thoughts and images (wu-
hsin). Then consciousness passively switches from one thought to another, without lingering, without
controlling or analyzing this process. Thoughts are like cranes racing in the sky and disappearing
without a trace in the distance.
Meditation means contemplating your original nature and not worrying. To do this, one should
renounce external signs, from attachment to external objects. Sri Aurobindo asserts that a person
is constantly surrounded by a consciousness that depends on the inner state of the seeker. This is
an individual atmosphere, a protective shell, thanks to which psychic vibrations can be felt and
stopped before they enter a person.
Sri Rajneesh wrote that meditation is a state of "no-mind", a state of pure consciousness
without content. The mind is a constant crowd: thoughts, desires, memories move. When there is no
crowding and thinking has ceased, not a single thought moves, not a single desire is held, you are
completely silent - such silence is meditation. And only in this silence is the truth known, never
again. From the point of view of bioenergetics, meditation is a state in which consciousness is
deprived of the possibility of resistance to the external, it passes through itself any energy clot
without the slightest friction, without inhibiting or absorbing it. Everything is missed without the
slightest distortion of the external phenomenon, and therefore without indignation of the inner
serenity of consciousness and the energetic essence of a person.
The subconscious , usually languishing in a cage built by upbringing, the sum of acquired
knowledge, conditioned reflexes of the ethical, social, cultural layers of personality development, is
freed from the yoke of consciousness in meditation and at first goes crazy, celebrating the feeling of
freedom, checking and sweeping away the remnants of boundaries, and then, calming down, also
relaxes in bliss, plunging into the flow of the information field, and, clearing himself, more and more
easily passes this note.
Historical examples can be found in asceticism, and in altruism, and in the belief in God of
adherents of various religions and philosophical teachings. As a result, the personality gets the
opportunity to dissolve as much as possible in the environment, to super-sensitively perceive
external signals with his whole being and to use external energy flows for internal needs.
Qigongexactly means "energy work". As mentioned above, this is a synonym for pranayama,
but, in fact, the approach here is completely different. Breathing plays an important but not decisive
role. The main thing is to control the movement of energy inside the body, improve the mechanisms
for the outward release of energy and the forms of its circulation outside the body along various
closed trajectories. Qigong can be divided into three groups according to its types: static Qigong,
where when the physical body is immobile, the greatest importance is attached to energy work,
dynamic Qigong, in which energy work is stimulated by certain body movements and switching
attention from one part of the body to another, helping the passage of energy through these zones ,
and mixed Qigong, which combines static exercises with dynamic,
It is possible to conditionally distribute the types of Qigong according to the degree of
complexity in execution as follows (taking into account, of course, that any Qigong complex is not
equivalent to others either in terms of duration, or in terms of saturation with physical and
psychological stress): the simplest is dynamic Qigong, the more complex is the static Qigong, and
the most difficult - mixed. They are united by the basic principles that have come down from the
depths of antiquity, materialistic in nature, believing heaven, earth and man as one whole. "Losses
are surplus, replenishment is not enough, the poor live luxuriously, the expensive is frugal, the
correct practice of burning work requires the preservation of the principle of non-action, the
preservation of the appearance of a newborn, the sublime path of virtue, therefore the vital force
here is extremely powerful."
There are different Qigong systems: Taoist, Buddhist, martial, Confucian, medical. Each of
them is divided into many schools that pursue certain goals that meet the ideological foundations of
this school. All systems contain three aspects of training: mind training, breathing training and body
training. Consciousness training includes concentration of thought on one object, bringing the
cerebral cortex into a special state.
Breathing training includes inhaling, exhaling, deep breathing, blowing out, inhaling, and holding
the breath. Body training includes walking, standing, sitting, squatting and massage. “If you take the
world into your heart, manage Yin and Yang well, then your muscles will function perfectly and you
can live as long as the Earth exists.”
Qigong classes are an integral part of any system and school of wu-shu, but they acquire
special significance in the styles called inner - nei-chia . The main popular styles of wu shu are Tai
Chi Chuan, Bagua Chjan, Xing I Chuan . In Tai Chi Chuan, the therapeutic effect that occurs with
regular exercise at a slow pace is widely used. The movements combine softness and calmness,
evenness and fluidity with strength and elasticity.
In preventive self-regulation, Tai Chi Chuan is most acceptable as one of the highest
bioenergetic heights, which is a natural continuation of energy preparation. In the process of group
bioenergy classes, it is appropriate to introduce, as an important part, a certain Tao of Tai Chi
Chuan. Below is an example of a similarly detailed basic form. Bagua-zhang and Xing-i-chuan have
significantly different principles of energy work both inside and outside the body. The disclosure and
analysis of these styles is not included in the range of issues covered in the book, since their
preventive and curative area, undoubtedly deeply worked out in the depths of each style, has not
received any widespread distribution and still continues to be a reserved area for the European
reader.