Disclaimer

To reduce the risk of injury, consult your doctor before beginning this or any exercise
program. The instructions and advice presented are in no way intended as a substitute
for medical counseling. The author, the editors, Benefactor Press, producers,
participants and distributors of this book are not liable for any inadvertent errors or for
misinterpretation or misuse of information presented here. The author, the editors,
Benefactor Press, producers, participants and distributors of this book disclaim any
liability or loss in connection with exercise and advice herein.

Copyright © 2015 Hou Hee Chan

Published by: Chilel Qigong, Inc.

PO Box 2097
Rocklin, CA 95677

Website: www.chilelwellness.com
www.chilel.com

Email: info@chilelwellness.com

All rights reserved. No part of this book may be reproduced or utilized in any form or by
any means, electronic or mechanical, without the prior written permission of the
publisher.

ISBN: 978-1-893104-12-9
SPECIAL THANKS TO DR. PÁNG MÍNG
Zhìnéng Qìgōng Founder: Páng Míng 智能氣功編創人:龐明

Páng (family name) Míng, also known as Páng Hè Míng1, was born in September, 1940 in
Héběi2, China. He is the founder of the Huáxià Zhìnéng Qìgōng Clinic & Training Center3.
He was an associate editor of the “Eastern Qìgōng” Magazine4, and chairman of the
Advisory Committee of Beijing Qìgōng Research Association5.

After graduating from the Beijing Physician School6 in 1958, he worked as a Clinical
Internist from 1958 to 1962. During that period of time, he studied Traditional Chinese
Medicine at the Beijing Physician Association7 and has worked as a Traditional Chinese
Medicine doctor since 1963.

Since an early age, Dr. Páng has had a keen interest in Traditional Chinese Medicine
(especially Acupuncture), Qìgōng and the Martial Arts. He has studied with nineteen
teachers, beginning with teachers of Buddhist Qìgōng, and then Martial Art Qìgōng. In
the 1970s, he began to study and did research on Taoist Qìgōng and Folk Qìgōng.

With his unique knowledge of both Western and Traditional Chinese Medicine and
Qìgōng, he started the movement for the establishment of the first Qìgōng research
organization for the general public—the Beijing Qìgōng Research Association8 in 1979,
and became one of its founders. He was one of the organizers for the first National
Qìgōng Conference9, July 1979.

In the 1980s, he began to reform Traditional Qìgōng. With innovative applications to

Qìgōng, he created Zhìnéng Qìgōng in the early 80’s, and in 1989, he opened the first
Zhìnéng Qìgōng school in Shíjiāzhuāng, Héběi Province10. Later, he moved the school to
Qínhuángdǎo11, and renamed it “the Huáxià Zhìnéng Qìgōng Clinic & Training Center.”
From 1989 to 1993, the school trained more than sixty thousand students. Dr. Páng has
written many articles and has published over fifteen books on Qìgōng.

1
龐鶴明
2
河北
3
Huáxià zhìnéng qìgōng péixùn zhōngxīn 華夏智能氣功培訓中心
4
“東方氣功” 雜誌常務副主編
5
北京氣功研究會顧問委員會主任
6
北京醫士學校
7
北京醫師會
8
北京氣功研究會
9
全中國氣功匯報會
10
河北省石家莊
11
秦皇島
ACKNOWLEDGMENTS
It has been a great honor for me to have had the opportunity to study with Dr. Páng
Míng and to be able to share the wisdom of his teaching and Qìgōng practice with
others. The time I spent studying at his Center, the Huáxià Zhìnéng Qìgōng Clinic &
Training Center—an organization dedicated to exploring the frontiers of human potential
through the ancient art of Qìgōng, has had a profound influence on my understanding of
Qìgōng. Although the Center has been closed since 2001 due to governmental policies, I
am privileged to have been part of it.

I owe a special debt of gratitude to my colleague and editor B. J. Kish Irvine, Ph.D. who
spent a considerable number of hours editing and clarifying each sentence of this book. I
also want to thank Barbara Benson, J.D. and Theresa Ferguson Laoshi for their valuable
time reviewing the manuscript. Their comments and suggestions helped to refine the
presentation of this book so that its message is easily understood. Finally, I owe my
deepest debt to my wife, Eva Lew, M.D. This book would not have been possible had it
not been for her support and encouragement.
TABLE OF CONTENTS
Zhìnéng Qìgōng Founder: Páng Míng .................................................................. iii
ACKNOWLEDGMENTS ........................................................................................... iv
The Concept of Qì .................................................................................................. 3
1. Qì in Nature................................................................................................. 3
2. Qì within the Body: Human Qì ................................................................... 4
3. The interaction and transmutation between Human Qì and Nature Qì. ... 4
The Definition of Qìgōng ........................................................................................ 5
The Difference Between Qìgōng and Physical Exercise ......................................... 9
The Characteristics of Zhìnéng Qìgōng ................................................................ 11
Differences Between Zhìnéng Qìgōng and Other Types of Qìgōng ..................... 36
Zhìnéng Qìgōng‘s Three Stages of Practice .......................................................... 47
PART TWO: THE METHODS
Lift Qì Up and Pour Qì Down Method .................................................................. 51
The Descriptions of the Lift Qì Up and Pour Qì Down Method ........................... 52
The Form .............................................................................................................. 57
1. Preparatory Posture.................................................................................. 57
2. Opening..................................................................................................... 58
3. Begin from the Front, Lift Qì Up from the Sides. ...................................... 61
4. Begin from the Sides, Lift Qì Up from the Front. ...................................... 65
5. Diagonally Lift Qì Up ................................................................................. 70
6. Closing ....................................................................................................... 73
How to Practice Lift Qì Up and Pour Qì Down Method ....................................... 75
1. Use the mind intent correctly. .................................................................. 75
2. Movements ............................................................................................... 88
Three Centers Merge Standing Method ............................................................ 104
1. The Form ................................................................................................. 105
2. Mind Activities ........................................................................................ 111
 3. Effects ..................................................................................................... 111
How to Excel in the Three Centers Merge Standing Method Practice .............. 112
Lā Qì ................................................................................................................... 118
PART THREE
TRANSLATOR’S PERSPECTIVE
The Lift Qì Up and Pour Qì Down Method ......................................................... 121
The Three Centers Merge Standing Method ..................................................... 135
APPENDIX A........................................................................................................ 145
PREFACE
After helping Guō Lín Laoshi1 establish the theoretical aspect of the Xīn Qìgōng2, Dr. Páng
Míng began to reform Traditional Qìgōng in the 1980s. With innovative applications to
Qìgōng, he created his own system and called it Zhìnéng Qìgōng3; Zhìnéng means
intelligent. In 1989, he opened the first Zhìnéng Qìgōng school in Shíjiāzhuāng, Héběi
Province4. Later, he established the first research and training center dedicated to
explore the human potential through the ancient art of Qìgōng in the city of
Qínhuángdǎo5. He named it the Huáxià Zhìnéng Qìgōng Clinic & Training Center. Zhìnéng
Qìgōng has become one of the most popular forms of Qìgōng which has ever been
created.
In 1995, in order to introduce Zhìnéng Qìgōng to the non-Chinese, Dr. Páng gave
approval for my brother, Luke, and me to teach Zhìnéng Qìgōng as Chilel Qìgōng in the
Americas and in Europe. Throughout the years, we have shared the arts of Chilel Qìgōng
with thousands of people. Although Luke has written a book titled 101 Miracles of
Natural Healing documenting some of the healing power of Chilel Qìgōng, we do not use
teaching manuals in our teachings. Basically, we tailor our teaching to each individual
class/workshop. As our students began to teach, a teaching manual became a necessity.
This book started out as a teaching manual for instructors in Chilel Qìgōng and has
evolved into a book translating some of Dr. Páng Míng’s writings. To follow the Chinese
traditions and to honor and respect Dr. Páng’s work, Zhìnéng Qìgōng (known as Chilel
Qigong in the Western world) will be used in this book.
Dr. Páng Míng has written extensively on Qìgōng including a nine-book series on Zhìnéng
Qìgōng. The challenges facing me and my colleagues who have translated some of his
work into other languages are that he wrote for an audience with a very specific
background and his Zhìnéng Qìgōng books in the series are related to one another. A
reader who does not have sufficient knowledge in Taoism, Buddhism, Confucianism and
Tàijí Quán may have a difficult time understanding a direct translation of his work. To
translate just one book of the Zhìnéng Qìgōng series does not make for easy reading
either, since some of the background information is in another book. No one can

1
郭林老師
2
新氣功
3
智能氣功
4
河北省石家莊
5
秦皇島
i
translate Dr. Páng’s books as they are written; all one can do is to interpret them as close
to the original as one possible.
Besides providing the Zhìnéng Qìgōng instructors with a standardized text book, the
main purpose of this book is to introduce Zhìnéng Qìgōng to the general public who are
interested in the art of Qìgōng. This book is divided into three parts. Part One: The
Overview, is translated from selected sections of the book titled: Zhìnéng Qìgōng
Science: Conspectus1; Part Two: The Foundation Methods is from the book titled:
Zhìnéng Qìgōng Science: Methodology2; Part Three: The Translator’s Perspective, is my
personal interpretation of the methods. Although the Lā Qì Method3 is not taught in any
of Dr. Páng’s Zhìnéng Qìgōng Science nine-book series, I have included it in the
Foundation Methods because it is the foundation of Zhìnéng Qìgōng. The instructions
presented in the Lā Qì Method are based on Dr. Páng’s teachings, not a direct
translation.
Although some words such as Qigong and Taiji are accepted as common English word,
for continuity, I will use only Pīnyīn (official English translations of Chinese word)
throughout the book. Because there are no set rules in Pīnyīn to guide whether a certain
term should be in one word or two words, for standardization and reference purposes, I
will use one word for technical names and two or more words for general terms; for
example, 氣功 is technical name, so Qìgōng will be used, 科學 (science)—a general
term, will be kē xué. Also I will put both Chinese characters and/or Pīnyīn next to the
quotations and technical terms in the main text or as a footnote when they first appear.
When necessary, I also include “Translator’s note” to explain some of the terms or
concepts that may be new to some readers. To stay within the context of the original
writing, the information in these “Notes” is very brief. Readers interested in in-depth
explanations need to do some research on their own or ask their teachers for more
information. Chinese writing is very different from English; for example, in English, the
“Translator’s note” would be inserted as an endnote or a footnote; but in Chinese, it
would be in the main text. Since this book is a direct translation of Dr. Pang’s writings, I
have maintained the original style of his writing as much as possible. This approach may
not agree with the standard publishing practice. Any mistakes in this book are mine, not
my editor’s.
Qìgōng is a living art. It will keep on evolving. As a Qìgōng practitioner, my
understanding of Qìgōng will evolve with time. The interpretation presented in this book
is my understanding of Zhìnéng Qìgōng at this time. By no means is it the final

1
Zhìnéng Qìgōng kē xué: Gài lùn 智能氣功科學:概論
2
Zhìnéng Qìgōng kē xué: Gōng fǎ xué 智能氣功科學:功法學
3
拉氣
ii
interpretation or only interpretation. There is a Chinese Proverb that says “To initiate a
discussion, show a brick (your work), someone may answer with a Jade1.” I hope this
book will inspire some of my colleagues to translate some of Dr. Páng’s work into not
just English, but also other languages.
Hou Hee Chan
Roseville, CA

1
拋磚引玉
iii
PART ONE: OVERVIEW
The Concept of Qì 對氣的認識
Since Qì and air1 are the same character in Chinese writing, it is very easy for people to
think of the air we breathe and breathing itself when Qì is mentioned. Some people even
inaccurately describe or translate Qìgōng as a Breathing Exercise. Although breathing
plays a very important role in many Qìgōng systems, the Qì in Qìgōng is completely
different from the air we breathe. According to Chinese Classic Writings and Traditional
Qìgōng Theory2, Qì has at least the following characteristics.

1. Qì in Nature3.
Qì in nature is the basic material that makes up the Universe4 and all things in it. It is
shapeless and does not have a physical appearance5. Normally, it cannot be seen or
touched, yet it permeates the whole Universe. In his classic text, Guǎnzǐ (管子)
described it in the following way: It is so big, it does not have an outside; it is so small, it
has no inside6. It can be called Qì or Yuán, or Yuán Qì, Tào Qì, or Tàijí7, etc. The ancient
Chinese believed that this shapeless Qì was the source for all things with shape and
physical appearance. In other words, all activities in the Universe are the manifestations
of Qì.
Zhāng Dài (張戴) of the Sòng Dynasty (宋朝) said: “The Extreme Space8 does not have
shape, it is the Qì’s Original Body; it condenses and disperses, resulting in the changing
of Qi’s temporary appearance/shape9.” In The Yellow Emperor’s Classic of Internal
Medicine10, it is said that, “Qì moves, it activates vitalities; Qì disperses, it forms the final
shape; Qì circulates, it nourishes; Qì stops, it changes appearance11.” It means the
growth, birth, and death of all things are the manifestations of Qì.
There are no exceptions for humans. Zhuāngzǐ (庄子) said, “Man’s existence is the result
of Qì’s condensation; when Qì condenses, man will be alive; when Qì disperses, he will
be dead12.” Wáng chōng (王充) also said, “Water condenses into ice, Qì condenses into
man13.”

1
氣
2
中國古典文化與傳統氣功
3
大自然的氣
4
yǔ zhòu 宇宙, 宇 means space, 宙 means time
5
Wú xíng wú xiàng 無形無象
6
其大無外, 其小無內
7
氣,元, 元氣, 道氣,太極
8
Tà xū 太虛
9
太虛無形, 氣之本體; 其聚其散, 變化之客形尔
10
Huáng Dì Nèi Jīng 黃帝內經.素問. 五常政大論
11
氣始而生化, 氣散而成形, 氣布而蕃育, 氣終而象變
12
人之生, 氣之聚也, 聚則為生, 散則為死
13
水凝為冰, 氣凝為人
3
2. Qì within the Body1: Human Qì
Human Qì refers to the special substance which is shapeless and has no physical
appearance but maintains the physiological functions of the human body. In the Yellow
Emperor’s Classic of Internal Medicine2, it is said that, “It is activated by Shàng jiāo (上焦
), defines the flavors of food, nourishes the skin, replenishes the body, and polishes the
hair, as if irrigated by the fog and mist, it is called Qì3.”
Huáng Dì Nèi Jīng4 also said that, “In Yáng Qì, the finer kind nourishes Shén (神) (mind
activities), the soft kind nourishes the tendons5.” Qì is the root of the human’s
physiological activities. Zhāng jǐng Yuè (張景岳) of the Míng Dynasty6 said, “Man’s life
completely depends on this Qì7.” There are many writings on “Qì within the Body” in
Traditional Chinese Medicine. Depending on its location and functions in the body, it has
different names; for example: it is called Zhēn Qì, Yíng Qì, Wèi Qì, Zōng Qì, Yuán Qì,
Meridian Qì, Zàngfǔ Qì, Prenatal Qì, and Postnatal Qì8, etc.

3. The interaction and transmutation between Human Qì and Nature Qì.

According to Qìgōng theories, the physiological process of the human body is the
process of the interaction and transmutation between Human Body Qì9 and Nature Qì10.
If one can successfully obtain Nature Qì to “service” oneself, one will be healthy. If not,
one will become sick or die. The Human is part of Nature Qì—practicing Qìgōng
strengthens this process. Thus, the Qì in Qìgōng is included in the Qì in Nature and the Qì
in the body.

1
人體中的氣
2
黃帝內經.靈樞經.決氣
3
焦開發,宣五谷味,熏膚,充身,澤毛,若霧露之灌,是謂氣
4
黃帝內經.素問.生氣通天論
5
陽氣者,精則養神,柔則養筋
6
明朝
7
人之有生, 全賴此氣
8
真氣,營氣,衛氣,宗氣,元氣,經絡之氣,臟腑之氣,先天之氣,後天之氣
9
人自身之氣
10
自然之氣
4
The Definition of Qìgōng 氣功的定義
The term “Qìgōng1” includes hundreds of schools and thousands of methods. As a
technical term for a particular system of knowledge, the definition of Qìgōng must
include their theories and contents. In the past several years, there were many schools
that established their own definitions of Qìgōng. Although all have merits and reasons
for their definitions, none is accepted by everyone.
There are two main factors for these divisions. One factor is, historically, there are many
schools of Qìgōng—each one has its own theories, techniques and purposes, such as to
prevent illness, to strengthen the body, to cultivate virtue, to develop abilities, etc.
Therefore, Qìgōng evolved into “three thousand and six hundred ways to achieve Tào;
each one has its own seedling2.” In the end, each school describes Qìgōng differently.
We use “Qì” as an example—all schools that cultivate Qì agree that Qì is not the air we
breathe, but they cannot agree on the essence of Qì. Not even modern science can
describe it. Moreover, there are many schools, such as the Cānshān school of Buddhist
Qìgōng3 and the “Quiet and Non-engaging” school of Taoist Qìgōng4, etc., that do not
even mention Qì. Even with some schools that cultivate Qì, at advanced levels, they no
longer require the practitioners to cultivate Qi. For example, in the Nèidān school of
Taoist Qigōng5, once the Dàidān (大丹) is formed, one no longer focuses on cultivating
Qì. So if one uses “Qì” and “Gōng” to describe Qìgōng, the description does not include
EVERY type of Qìgōng.
[Translator’s note: Dàidān is the dān (ball) that forms by the coherence of Kidney
Qì and Heart Qì in the middle Dāntián.]
The second factor is the amount of successful scientific research on Qìgōng and
extraordinary abilities. These research studies have collected substantial amount of data
on mysterious human physiological abilities and phenomena. These data have opened
up a whole new field in human physiology research. Because of these research studies,
some scientists believe that Qìgōng is the key to the secrets of life. This research has
created a movement to advance Qìgōng into a Qìgōng Science, but it also has created a
whole set of questions. Many people are confused by the relationship and the
boundaries between Qìgōng, Qìgōng Science, and physiology. As a result, it brings a

1
氣功
2
道法三千六百門, 人人各執一苗根
3
佛家參禪
4
道家清靜無為法門
5
道家內丹派
5
certain degree of chaos to standardizing the definition of Qìgōng. In 1981, Dr. Páng Míng
gave the following definition of Qìgōng in his book Qìgōng Inquiry1:
Qìgōng is based on the foundation of Classical Qìgōng theory: the Holism of Life. It is
a practice to multiply the benefit and to strengthen the Zhēn Qì (真氣) in the body. It
is the knowledge to achieve a high degree of balance between the physical body and
mental and emotional activities. It is the science to explore the secrets of life. 氣功是
建立在古典的整體生命觀的基礎上,倍增,增強人體真氣功夫,是達到體形與心神
高級平衡的學問.是探索生命奥秘的科學.
To define Qìgōng as a “science to explore the secrets of life” was correct during that time.
But today, this definition becomes very limited because Qìgōng and Qìgōng Science are
not the same. Qìgōng Science and physiology are also fundamentally different. Due to
the above issues, some people suggested changing the name of Qìgōng. We believe that
it is not necessary. Would the new name be more inclusive than Qìgōng? Since it has
become a popular term, we should use it as a technical word. As in science, technical
words have to have special meanings and scope (or boundaries). The special meaning
and scope of Qìgōng must contain the essence of each school. With this in mind, the
author (Páng Míng) uses today’s language to give the following definition of Qìgōng:
Qìgōng is a training based on the theories of the Holism of Life. It is a training that
requires the participant to consciously use the mind intent to focus inward to
transform, to improve, and to enhance life functions. Mental, posture, and breathing
adjustments are the extensions of the inward training. It is a training which enables
the participants to transform natural instinctive activities into conscious activities.
氣功是建立在整體生命觀的基礎上,通過主動的向內性運用意識活動的訓練(調心,
調身,調息是其外展),改造,完美,提高人體的生命功能,把自然的本能變為自覺智能
的實踐.
This definition points out Qìgōng’s theoretical foundation, and clearly states Qìgōng’s
special training methods and training contents. It describes the purposes of the Qìgōng
training. This definition includes all of the special characteristics of Qìgōng.
1. It points out Qìgōng’s theoretical foundation—the theories of the Holism of Life2. Its
contents include the following concepts.
(1) The Universe is an Entity.
It contains numerous levels of substance. These substances permeate and
transmute each other to form the millions of things in the Universe.

1
氣功探邃
2
整體生命觀
6
 (2) The Human Body is an Entity.
In Traditional Qìgōngs, and Traditional Chinese Medicine, this entity is led by the
mind (Shén 神), and the core is formed by the internal organs1. They are united
by the Qì and the blood in the Meridians2 to form a Body-Mind Entity3. In
Zhìnéng Qìgōng4, this Entity is considered the result of the transmutation of the
Body, Qì, and Shén5. It is called Hùn Yuán Zhěng Tǐ6.
(3) Man and Nature merge as One7.
It refers to Man and Nature as one entity. The concept of Man and Nature as
one entity8 is not only the common theoretical foundation of different schools of
Qìgōng; it is the essence of Chinese Ancient Culture. If one looks at this from the
progressive point of view, sooner or later, all Qìgōng theories from different
schools must progress to this stage. As a matter of fact, the ancient Chinese
developed the concept of Man and Nature as one entity through actual Qìgōng
practice. Even today, it is still evolving. The development of the concept and the
deepening of the Qìgōng practice are unbroken cycles of relationship—they are
interdependent on each other. From Qìgōng’s historic point of view, the practice
before the development of this concept was “Blind Practice;” it belongs to
primitive Qìgōng and cannot be compared with modern Qìgōng.
2. It points out Qìgōng’s unique training method—Mind Inward Focusing Training9. This
specific training has two implications.
(1) Normally, one’s mind is only conscious about the things outside of one’s own
internal functions. It is outward focusing. In Qìgōng practice, one’s
consciousness is focused inward and is united with life functions.
(2) Normal mind activities are expanding outward, from one point to another, and
from one to many. In Qìgōng practice, the mind activities are inward and
“condensed” to a single point, from many to one and focus on one point only.
This is the soul of Qìgōng’s definition. It is the standard which differentiates physical
exercises from Qìgōng. For example, wellness programs such as medicine, physical
therapy, and sports are not Qìgōng because they do not obtain their results from
inward thinking.

1
五臟六腑
2
經絡氣血
3
身心統一的整體
4
智能氣功
5
形, 氣,神
6
混元整體
7
人天合一
8
天人合一整體觀
9
向內性運用意識的訓練
7
3. It points out that the purposes of Qìgōng are to improve, refine, and enhance the
practitioner’s life functions. It is to improve the physical body, and to develop
intellect and mental clarity. It will also develop the hidden abilities, and enable the
practitioner to move from the “instinct state” to the “conscious state1.”
4. It points out that Qìgōng is a training process that uses a particular method to obtain
the goal of improving health and enhancing life functions. Theories and methods are
Qìgōng knowledge. If one knows the theories and methodology but does not
practice, one still does not understand Qìgōng.
From the above discussion, we can say this “Definition of Qìgōng.” which includes
theory, method, and purpose, is a complete definition. It includes all of Qìgōng’s
contents and it also satisfies the guidelines for a definition in the modern sciences. This
definition is the result of an in-depth study of Qìgōng history, and the present state and
the future state of Qìgōng. But would this definition be applicable to all schools of
Qìgōng? The answer is definitely “Yes.” All schools and their methods, no matter in what
stage of practice, emphasize using the mind intent2. As a matter of fact, all popular
Qìgōng in the present day emphasizes using the mind intent. In Traditional Qìgōng, and
in Buddhist Qìgōng, the emphasis is on “Clear the mind to see the Xìng (性)3.” Taoist
Qìgōng mentions “Cultivate the mind to purify the Xìng4.” Confucian Qìgōng mentions
“Maintain the mind to nourish the Xìng5.” All of these emphasize the mind practice.
[Translator’s note: Xìng (性) means essence, nature, soul, humanity]
This definition emphasizes the use of inward focusing6 but it does not mention Qì. Since
some schools do not focus on Qì, this definition avoids the unique limitation of Qì in
traditional Qìgōng. But for the schools that emphasize Qì, this definition contains the
essence of the practice. The mind is Qì’s commander—wherever the mind goes, the Qì
follows. Thus, using the mind does not exclude Qì, it is embedded within the mind
intent.

1
本能狀態到自覺狀態
2
意識活動
3
明心見性
4
修心練性
5
存心養性
6
向內性運用意識
8
The Difference Between Qìgōng and Physical Exercise
氣功與體育鍛煉的區別

The difference between Qìgōng and physical exercise is based on whether the mind is
inward focusing or not. With the exception of body/muscle building, the participant’s
mind intent in all physical exercise is always outward focusing. Instead of focusing on
one’s own physical body, in physical exercise the mind is always focused on the external
object. Because, in physical exercise, the mind does not merge with one’s own life
activities, it cannot activate unique mind-enhancing life functions. Thus, Qìgōng practice
and physical exercise obviously have different results. They can be explained as follows.

1. Contents.
Qìgōng consists of the cultivation of virtue, the application of the mind intent, the
regulation of the breath, and physical movements. Physical exercise consists mainly of
physical movements.

2. Physical Movements.
Qìgōng focuses on working on Shén (the Mind), Yì (意) (the Intent), and Qì. It emphasizes
using intent to attract Qì1, and using Qì to move the body2. The body movements are to
“service” Shén, Yì, and Qì. It is a practice that requires “Relaxation and Tranquility3” to
truly comprehend.
Physical exercise focuses on working on the movements. The focus is not concentrated
in the body itself. It focuses on physical movements or on equipment. “Shén’s” function
is to focus on synchronizing the body parts to perform a series of movements. Shén is to
service the body movements. All movements are the results of the contracting and
relaxing actions of muscles and tendons, etc.

3. The Process of the Mind Directing the Movement.

In Qìgōng, the mind is inward focused and consciously directs every movement within
the body. In physical exercise, it is the body’s reflexive action that causes the mind to
direct the movements.

4. The Metabolic Change Inside of the Body.

Physical exercise is mainly muscle movements—it uses a large amount of energy and
oxygen to increase metabolism. After exercise, one must rest and replenish nutrition to
recover. In other words, in physical exercise, vitality and metabolism are achieved by

1
以意引氣
2
以氣引形
3
鬆靜
9
increasing the production and consumption of energy.
It is different in Qìgōng. Generally speaking, especially for proficient practitioners, the
consumption of oxygen and energy will decrease and the metabolism will slow down
during the practice. In Qìgōng, vitality and the metabolism are achieved by rearranging
and optimizing life processes.
In addition, Qìgōng practice and physical exercise affect the abilities of human sensitivity
differently. Qìgōng practice increases human sensitivities, and physical exercise
increases endurance. Through Qìgōng practice, as the Body Qì becomes sufficient, the
sensitivity abilities of the eyes, ears, nose, tongue, and the body will be heightened. It
will increase the awareness of cold, hot, numbness, swelling, and pain, etc., in the body.
It may also lead to the development of “The Sixth Sense1;” such as the ability to see
through objects, to see Qì, and to have remote sensing, etc. However, it is different in
physical exercise. Due to increased endurance, the abilities to sense are decreased
and/or delayed. Also, physical exercise cannot develop Extraordinary Abilities2.
[Translator’s note: Any movement can be either Qìgōng or physical exercise. For
example, in dance, when one learns and practices a new routine or a particular
movement, one focuses on the body mechanics—how the hands, feet, and the
body move in a certain way, etc. This is called Qìgōng. On the other hand, when
one dances the same routine at a party, instead of focusing on how the body
moves, one just follows the music and enjoys the dance. This is called physical
exercise. In a broader sense, any movement, as long as one is focused on the body
mechanics, is Qìgōng. If the mind wonders away and the body moves mechanically,
Qìgōng becomes exercise. The more advanced/better one becomes, the more
details one will be aware of. In Qigong, it is call “internal picture;” in basketball, it
is called “court sense.” All cultures have different names to distinguish between the
two. In most cultures, they call one “practice” and the other “physical exercise.”]

1
第六感覺
2
特異功能
10
The Characteristics of Zhìnéng Qìgōng 智能氣功的特點

1. Zhìnéng Qìgōng has a system of special theories: Hún Yuán Holistic Theory 1.
The Hún Yuán Holistic Theory is the theoretical foundation of the Zhìnéng Qìgōng
system. The Hún Yuán Holistic Theory states that the Jīng (精), Qì, and Shén of the
human body are the manifestation or the different appearances of the Hún Yuán Qì2. Qì
can concentrate to become a physical body3. It also can change into Shén. Qì nourishes
both Jīng and Shén. This is the reason why Zhìnéng Qìgōng emphasizes cultivating Qì.
From the very beginning, Zhìnéng Qìgōng practices releasing Internal Qì outward4 and
collecting External Qì inward5.
The Primal Hún Yuán Qì6 in the Hún Yuán Holistic Theory is very similar to Traditional
Qìgōng Theory7 of the following: the Tào; Yuán Qì; and the Tàijí8. It exists in every part of
the Universe and permeates every level of matter. It is the energy source and the raw
material for transmutations between different types of matter. Therefore, besides
emphasizing the cultivation of one’s own Hún Yuán Qì, Zhìnéng Qìgōng pays special
attention to the collecting of External Primal Hún Yuán Qì for one’s own use.
The mind intent can permeate every level of matter and can direct and move the Hún
Yuán Qì in each layer of matter. Through the mind’s activities, “Open, close, concentrate
and disperse9,” one can change the External Hún Yuán Qì into the Human Body Hún Yuán
Qì10. Because the Human Body Hún Yuán Qì contains all life information, when the
Human Body Hún Yuán Qì becomes sufficient, it will strengthen all body functions and
nourish/treat the abnormalities in the body. In the meantime, different results such as
preventing illness, strengthening the body, clarifying the mind, and developing intellect,
etc., will be exhibited. This is the reason Zhìnéng Qìgōng does not give diagnoses while
performing healing on others.
The reason there are many different schools of Qìgōng in China is because their theories
and perspectives are different; therefore, their training methods are different. The one
based on Yīn/Yáng theories uses balanced Yīn/Yáng as the measuring point to regulate
and balance the body's Yīn and Yáng to eliminate illness and to strengthen the body.

1
Hùn Yuán Zhěngtǐ Lǐlùn 混元整體理論
2
混元氣
3
Xíng 形 or Jīng 精
4
內氣外放
5
外氣內收
6
原始混元氣
7
傳統氣功理論
8
道;元氣;太極
9
Kā 開, Hé 合, Jù 聚 Sàn 散
10
人體混元氣
11
Some systems are based on Sāncái1 theories. The Sāncái in the human body are Jīng, Qì,
and Shén. The human being is an entity formed by the integration of the three into one.
Through 2,000 years of practice, Taoist systems have found that the Sāncái is a very
effective way to improve health. Some systems are based on the Five Elements2, which
in the human body, are the five internal organs. When the five organs functions are
normal, the body is healthy. Some systems are based on the Bāguà3. The Bāguà, in the
human body, is the eight Extraordinary Meridians4, which are directly related to the
circulation of Qì and blood in the Meridians. They can also regulate the twelve
Meridians5 of the body. When the eight Extraordinary Meridians functions are normal,
the body is healthy. Some schools use a more complicated system such as the twelve
Meridians. In this system, they use different methods, according to the special
characteristics of each Meridian, to strengthen the different Meridian functions. The
most complicated one is based on the Ten Thousand Things level6, which uses different
methods for different illnesses.
From the Yīn/Yáng theories level to the Ten Thousand Things level, the theories and
methods become more complicated with each level. Zhìnéng Qìgōng is based on the
Primal Hùn Yuán Qì7 level, which is before the Yīn/Yáng is formed. This Primal Hùn Yuán
Qì is the source of all things. At this level, there are no differences between objects—
there are no objects. The theories and methods are very simple. This Primal Hùn Yuán Qì
can transmute8 into different levels of Hùn Yuán Qì, such as Yīn/Yáng, the Five Elements,
the Bāguà, the Ten Thousand Things, etc. Also, this Primal Hùn Yuán Qì cannot be
controlled by any level of Qì above it. For this reason, in healing, there is no need for
diagnosis or different treatment methods for different illnesses, nor any need to
consider the status of the body's Yīn/Yáng, the Five Elements, and the Bāguà etc.
Following the principle of “Good Qì within, bad Qì cannot harm you9” and the Hùn Yuán
Qì’s unique features of “Concentrate to form physical matter; Disperse to become wind
(nothing)10,” practitioners can just follow the requirements of the methods to practice
and to absorb the Primal Hùn Yuán Qì into the body. The Hùn Yuán Qì in the body will
automatically regulate and balance the Yīn/Yáng, the internal organs (Wǔháng 五行), the
Meridian’s Qì, and the blood (Bāguà 八卦). If the Yīn or Yáng is deficient, the Hùn Yuán

1
三才
2
Wǔháng 五行
3
八卦
4
Qí Jīng Bā Mài 奇經八脈
5
Shí'èr Jīngmài 十二經脈
6
Wàn shì wàn wù céng 萬事萬物層
7
Yī Qì Hùn Yuán 一氣混元
8
Huà Shēng 化生
9
正氣存内,邪不可干
10
聚則成形, 散則成風
12
Qì will replenish it. Whichever organ or Meridian is deficient, the Hùn Yuán Qì will
automatically regulate, balance, and replenish it. Any illness can be returned to normal.
Each school of Qìgōng bases its theories and methods on the appearance (or level) of Qì.
We can use the metaphor of a tree to describe and explain the theories and methods
they use. A tree's vitality is indicated by the withering or the flourishing of its leaves and
branches. The Ten Thousand Things level system focuses on the condition of the leaves
to work on the tree. The Yīn/Yáng, the internal organs (Wǔháng 五行), and the Meridian
(Bāguà 八卦) systems focus on the state of the large and small branches. The system
based on Primal Qì Yī Qì Hùn Yuán focuses on the trunk of the tree. If the trunk is strong
and healthy, the branches and the leaves will flourish. Although the basis for the
theories is different, each has its own merits. One should not use Zhìnéng Qìgōng’s
theories to measure the merits or short comings of other systems, nor should one use
other systems' theories to explain Zhìnéng Qìgōng. The characteristics of Zhìnéng
Qìgōng’s theories and methods are simple and straight forward to the core. Integrating
other theories, such as Yīn/Yáng, the Five Elements, etc., with Zhìnéng Qìgōng will
deviate from the basic foundation theories of Zhìnéng Qìgōng.

2. Zhìnéng Qìgōng has a complete system of methods1.

The Zhìnéng Qìgōng system consists of three types of practice: Moving Forms; Stillness
Forms; and Spontaneous Forms2. These three types of practice follow the process from
elementary to advanced, from External Hùn Yuán to Internal Hùn Yuán, and to Central
Hùn Yuán3.
The Zhìnéng Qìgōng Moving Forms consist of three stages and six progressive methods.
The three stages are: External Hùn Yuán; Internal Hùn Yuán; and Central Hùn Yuán. The
six progressive methods are the following.
1) The First Step Gōng: Lift Qì Up and Pour Qì Down Method4. It belongs to the
External Hùn Yuán stage.
2) The Second Step Gōng: The Body and Mind Method5—the practice to merge the
body and the mind.
3) The Third Step Gōng: The Five Elements Method 6—the practice to merge the
inner organs.
Both the Second and the Third Step Gōng belong to the Internal Hùn Yuán stage.

1
有一套系統的功法
2
Dòng Gōng 動功, Jìng Gōng 靜功, Zìfā Gōng 自發功
3
外混元內混元,中混元
4
第一步功 Pěng Qì Guan Dǐng Fǎ 捧氣貫頂法
5
第二步功 Xíng Shén Zhuāng 形神庄
6
第三步功 Wǔ Yuán Zhuāng 五元庄
13
 4) The Fourth Step Gōng: Central Meridian Hùn Yuán1.
5) The Fifth Step Gōng: Central Line Hùn Yuán2.
6) The Sixth Step Gōng: Return to one3.
The Fourth, Fifth and Sixth Step Gōngs belong to the Central Hùn Yuán stage.
The progressions of the above methods are arranged according to the physiological
activities of the human being. The skin, muscles, blood vessels, inner organs, skeleton,
and cells, etc., all have membranes. For people who have not practiced Qìgōng, the Hùn
Yuán Qì inside of the body mainly circulates along the membranes; therefore,
exchanging Qì with nature occurs mostly on the membranes and the skin.
The first step Gōng, Lift Qì Up and Pour Qì Down Method, is to cultivate the External Hùn
Yuán. Its purpose is to strengthen these innate functions and to ensure the venues for
exchanging Qì with nature will remain open and uninterrupted. This will transmute the
Hùn Yuán Qì in the skin and the membrane and the Hùn Yuán Qì in nature into one. This
process mainly uses the mind intent and occurs mainly outside of the body; therefore, it
is called External Hùn Yuán. Through this method, one can activate releasing Internal Qì
and absorbing External Qì functions—one will be able to absorb more External Hùn Yuán
Qì into the body. This not only increases the amount of Hùn Yuán Qì inside the body, but
also improves the quality and instills in the practitioner the ability to use external Qi for
healing. Because the membrane’s function is strengthened, sensory functions will be
improved. Extraordinary abilities such as seeing Qì, see-through, and perceiving
information, etc., can appear. However, in the External Hùn Yuán stage, Qì mainly
circulates in less dense areas of the skin and the membranes. The strength and quantity
are not as strong; consequently, the functions of the extraordinary abilities that develop
are very limited. Nevertheless, when practicing External Hùn Yuán successfully, one is
already assured of normal life functions and there is sufficient Qì to strengthen health,
and to prevent and cure illness.
The Internal Hùn Yuán stage includes the second step Gōng, The Body and Mind
Method4, and the third step Gōng—The Five Elements Method5. The Body and Mind
Method focuses on the integration of the physical body and mental activities. For the
Hùn Yuán Qì to be able to gradually permeate from the surface layers to deep inside the
body, it requires a high degree of integration between the physical body and the mind
intent. The Body and Mind Method mainly cultivates the Body Hùn Yuán Qì. Its purpose
is to merge the Meridians’ Qì and the blood into one by opening the venues between

1
第四步功 Zhōngmài Hùn Yuán 中脉混元
2
第五步功 Zhōngxiàn Hùn Yuán 中线混元
3
第六步功 Hùn Huà Guī Yuán 混化歸元
4
Xíng Shén Zhuāng 形神庄
5
Wǔ Yuán Zhuāng 五元庄
14
the f i v e layers of the physical body (skin, muscles, tendons, blood vessels, and
skeleton). This will strengthen the Internal Qì’s nourishing the body abilities and
broaden the degree of depth and the extent of the nourishment. When the Hùn Yuán Qì
is sufficient in every part of the body, the functions will be stronger, and then the body
will be healthier.
The Body and Mind Method stretches the tendons and loosens up the joints, ligaments,
and bones; therefore, it is the most strenuous of all of the six methods. Practicing this
method, one can permeate Qì deep into the muscles and the skeleton, increasing their
sensitivities. As a result, one can feel/be aware of his/her condition. Although the Body
and Mind Method also activates some Inner Organ Qì, one needs to practice the Five
Elements Method in order to cultivate the Inner Organ Qì. It is important to understand
that when practicing The Body and Mind Method successfully, one's health will exceed
the norm.
The Five Elements Method cultivates Qì in the heart, liver, spleen, lungs, and kidneys.
In this method, one not only cultivates the Inner Organ Qì. More importantly, one
also cultivates the emotions and mental activities associated with the inner organs.
Traditional Chinese Medicine considers the five organs as corresponding with the five
emotions: the heart corresponds with joy; the liver with anger; the spleen with
pensiveness; the lungs with worry/sadness; and the kidneys with fear. These five organs
also are connected with the five mental activities: the heart with the mind; the liver with
anima; the spleen with consciousness/intent; the lungs with the soul; and the kidneys
with will1.
Practicing The Five Elements Method will make the Inner Organ Qì sufficient,
strengthen the organs’ functions, and regulate the emotions and mental activities
associated with the inner organs. It also strengthens one's ability to circulate Qì both
inside and outside of the body. Through the Body and Mind Method, one integrates the
skin, muscles, tendons, blood vessels, skeleton, and Meridian Qì and blood into one; and
integrates the Inner Organ Qì, and the emotions and mental activities associated with
them into one.
The Internal Qì integrates/merges the Meridians and the inner organs within the body
and the physical body with hundreds of bones and ligaments, the four limbs, the five
sensory organs, and the seven orifices into one, forming the Internal Hùn Yuán2. At this
point, the Internal Qì will be sufficient, the mind is serene and peaceful, the tendons are

1
Shén 神, Hún 魂, Yì 意, Pò 魄, Zhì 志
2
內混元
15
soft, the bones are strong, the body is healthy, and the physical body and mental
activities are harmonized.
The ability to control one’s own body is very limited for non-Qìgōng practitioners. For
example, inside the body, there are many involuntary muscles such as the large and
small intestines, inner organs, etc., that are not easily controlled by the mind intent.
Through the practice of the Internal Hùn Yuán, one can increase the ability to control
different parts of the body. For example, up to a certain degree, one can control the
speed of the heartbeat, the blood pressure, and the movements of the intestines, etc.
The practice of the Internal Hùn Yuán also can strengthen the ability to control o ne’s
o w n mind. D u e t o t he Body Qì continuing to permeate deeply inside the body, this
practice will greatly increase the degree of integration between man and nature. On this
foundation, Qì continues to permeate into the body, and that is the beginning of
practicing the Central Hùn Yuán.
[Translator's note. Since Fourth, Fifth, and Sixth Step Gōngs, Stillness Forms1, and
Spontaneous Forms2 have not been taught by Dr. Páng, their introduction will be
omitted from this translation.]

3. Zhìnéng Qìgōng contains many special/secretive practice techniques3.

Zhìnéng Qìgōng methods were a collection of many special techniques from Confucian,
Taoist, Buddhist, Medical, Martial Art, and Folk Qìgōngs. They were organized into one
system. Dr. Páng studied with nineteen teachers. Among those teachers, some were
Buddhist monks and nuns, some were Taoists who cultivated practices at the temples or
at homes, some were Qìgōng teachers from Traditional Chinese Medicine, some were
martial artists, and some were Folk Qìgōng teachers. He had learned many techniques
from these teachers which took them decades to refine, and were not easily taught to
outsiders. These techniques may not be the essence of the methods, but they are the
keys and the shortcuts to the practice. In the arts such as Qìgōng, martial arts, and
acrobatics, etc., have many techniques that normally were not taught to outsiders.
Zhìnéng Qìgōng contains many techniques that are simple and important. For example,
in the section that describes the requirement of proper Qìgōng postures, it divides the
body into fifteen sections—from the head to the toes—to describe the correct postures
and the best way to accomplish them. Many of these techniques were secrets and were
not taught to outsiders. Also, the Lift Qì Up and Pour Qì Down Method is the
combination of the Six-direction Collecting Qì Method, Five Elements Collecting Qì

1
Jìng Gōng 靜功
2
Zìfā Gōng 自發功
3
博採多種練功訣竊
16
Method, the collecting Qì from Heaven, Earth and Man Method, Yīn Yàng Collecting Qì
Method, and the Permeating Qì Relaxation Method1. The Body and Mind Method uses
Nèi Gōng2 as a foundation, and adopted the martial art techniques from Tàijí Quán, Mín
Shān Tàijí Quán, Tàijí Quán Shí Sān Dān Fǎ, Tōng Bì Quán, Yì Jīn Jīng, and Éméi Shí'èr
Zhuāng3, etc. The Five Elements Method is basically from Yì Jīn Jīng, Hùn Yuán Gōng, and
Éméi Zhuāng Fǎ4, etc. It also uses ancient secret-sound vibration techniques.

4. Zhìnéng Qìgōng uses three teaching systems5.

The three teaching systems refer to teaching through the mind (intuitive transmission),
verbal instructions, and physical demonstrations6. The Ancients chose different teaching
methods to accommodate the students with different abilities. Extraordinary students
were taught by intuitive transmission, good students were taught by verbal instructions,
and average students were taught by physical demonstrations7. Extraordinary, good, and
average refer to the differences in physical and mental conditions, and in the ability to
comprehend the teaching.
1) Teaching through intuitive transmission.
In the old days, teachers with high abilities taught the students whose physical and
mental conditions were very healthy, and with a high degree of comprehension
through intuitive transmission. They did not need to speak and used only their
consciousness for the students to receive and understand the teachings. It is called
"teaching through intuitive transmission.” However, the one who had the ability to
use this teaching method was extremely rare—not even one or two in a thousand.
In Zhìnéng Qìgōng, teaching through intuitive transmission is mainly done by
Organizing the Qì Field8—implementing Organizing the Qì Field for teaching and
healing9. “Organizing the Qì Field” refers to the teacher using his/her mind intent to
gather and mobilize the natural Hùn Yuán Qì and the Qì of every participant, and to
unite and transform them into one “Field” and to emit External Qì to tens, hundreds,
thousands, or even up to tens of thousands of people.
When the teacher organizes a Qì Field to emit Qì, participants could have
feelings/sensations. For example, if the teacher uses his/her mind intent to have

1
Liù Hé Cǎi Qì 六合採氣, Wǔháng Cǎi Qì 五行採氣, Sāncái Cǎi Qì 三才採氣, Yīn yáng Cǎi Qì 陰陽採氣
Guàn Qì Fàng Sōng 貫氣放鬆
2
內功
3
太極拳, 岷山太極拳, 太極拳十三丹法, 通臂拳, 易筋經, 峨嵋十二庄
4
易筋經, 混元功, 峨嵋庄法
5
教功三傳并用
6
心傳, 口傳, 形傳
7
上士心傳, 中士口傳, 下士形傳
8
Zǔ Chǎng 組場
9
實行組場教功, 組場治病
17
 everyone’s fingers grow longer, the participants will see their fingers become longer.
When the teacher is visualizing the movements during teaching, then everyone can
perform the movements even better. Teaching and performing healing in a Qì Field
will greatly improve the results. The teacher is like a huge magnet and the students
are like metal. Forming a Qì Field is like putting the magnet and metal together— the
students will get "magnetized,” although the magnetized metal is not as strong. In
other words, we can say that “Organizing the Qì Field" is a very effective way for the
teacher to help students to progress. Through the use of the Qì Field, the students'
abilities will improve quickly. Many students can emit Qì for healing after just a few
days of practice. Since Organizing the Qì Field is done mentally, and the participants
have the corresponding responses to the teacher’s mind intent, it falls into the
category of teaching through intuitive transmission. But it is not at the same level as
the accomplished teacher’s intuitive transmission; it belongs to the elementary stage
of intuitive transmission.
Zhìnéng Qìgōng's “Organizing the Qì Field” is a unique, and new teaching and healing
method. It was developed and restructured by integrating modern scientific
knowledge with the combination of two techniques used by Qìgōng teachers. One of
the techniques is the way ancient teachers taught and led their students in practice.
The other technique is the way modern Qìgōng teachers arrange patients in a
circular position for better healing results. Due to historic restrictions in the past,
teaching was not done by using the Qì Field method. In the past, economies were
small and families lived self-sufficiently. The spread of knowledge could only be done
on a very limited scale. Qìgōng was mainly taught one on one or within the family.
Also due to proprietary reasons, “the method could not be taught to six ears1;”
therefore, there was no need to teach through “Organizing the Qì Field.” Today, with
the advance of technology, large economies, and the rapid spread of information, a
need for the Qì Field method has been created. Intuitive transmission is an advanced
teaching technique, and the public needs easy access to this information. Zhìnéng
Qìgōng combines the two techniques (intuitive transmission and arranging the group
in a certain way) into one through “Organizing the Qì Field,” and it has become one
of Zhìnéng Qìgōng’s teaching characteristics.
[Translator’s note: The method cannot be taught to or heard by six ears, which
means that no one, except the intended student, is allowed to hear the
instructions.]

1
法不傳六耳
18
 2) Teaching through verbal instructions.
Teaching through verbal instructions means to teach Qìgōng theories. Zhìnéng
Qìgōng emphasizes the importance of both theories and methods. At the Zhìnéng
Qìgōng Center, the three-month program had almost 140 hours of lectures on
theories. The twenty-four day program had eight to ten half days of lectures on
theories.
Emphasis on theories not only helps the students to understand the principles of the
methods, but more importantly, it builds one’s Qìgōng awareness/ consciousness1.
Allowing this Qìgōng awareness to play a leading role in one’s physiological activities
will strengthen one’s ability to comprehend the practice. The more one can
comprehend Qìgōng theories, the more Qìgōng knowledge will be engraved into the
brain. Once Qìgōng awareness is established, during practice or daily activities, one
will use this awareness, either consciously or unconsciously, to direct the life
activities. This will cause one’s physiological activities to follow Qìgōng’s
requirements to evolve. This is a very important point. Before Qìgōng awareness is
able to direct the physiological activities, the Qìgōng practice will only be able to
strengthen the body and eliminate illness. The body will not be able to achieve the
evolution of an advanced Qì function; therefore, Zhìnéng Qìgōng emphasizes that
the theories are the methods, and the methods are the theories. They are integrated
as one. This is especially important when one's practice reaches the advanced level.
Why did the ancient teachers mainly teach the methods, not the theories? It was
because of the low level of the civilization/culture, under-developed science, the
lack of the understanding of things, and the limited vocabulary of most people. Most
Qìgōng practitioners were either illiterate or had little education. It was very difficult
for the teachers to explain the theories, and it was equally difficult for the students
to understand. For example, what is Shén 神 in Jīng 精, Qì 氣, and Shén 神? The
ancient teachers defined it as the following: “If one cannot tell whether it is Yīn or
Yáng, it is called Shén2.” The more one listened to this kind of explanation, the more
confused one became. Terms such as Yīn/Yáng, Wǔháng and Bāguà, etc., could not
be easily explained. Since it was difficult to explain, it was easier not to do it. So they
chose to let the students practice on their own. When Qì and blood in the Meridians
were able to circulate smoothly, and Qì in the body was sufficient enough to push
open the Meridians in the brain to allow extra Qì to nourish it, the sensory functions
of the brain would increase; consequently, one could be aware of the changes in the

1
Qìgōng yìshí 氣功意識
2
阴阳不测謂之神
19
 body from the practice and could understand the principles of the practice. Then,
one used these principles to guide the practice. This is what the ancient teachers
called “After comprehension, then practice1.” Before comprehension, the practice is
mechanical and is done blindly following instructions; only after comprehension, it
becomes a truly conscious practice. But this kind of teaching method takes a long
time to accomplish any goal and is unsuitable for modern society. Today, with the
high degree of literacy, society has provided the necessary environment for verbal
instructions. Therefore, Zhìnéng Qìgōng emphasizes the importance of both theories
and methods.
Zhìnéng Qìgōng depends on the practitioners being able to practice by themselves to
cultivate inner Qì until it is sufficient and reaches the brain. On the other hand,
teachers explain the theories to help students to comprehend the practice. It is
called “Qì permeates downward2.” It becomes “Press down from the top, push up
from underneath3.” Top and bottom are united and the Qì of the entire body forms
an entity. This allows practitioners to progress quickly. Zhìnéng Qìgōng is based upon
the special theories of Hùn Yuán Qì. It is very important that one understands these
theories so that one can teach and share them in a correct way.
3) Teaching through physical demonstrations.
Teaching through physical demonstrations means to show the posture and the
movement in a correct way. Zhìnéng Qìgōng follows Qìgōng theories, Chinese and
Western medicine theories, and some modern science theories to arrange every
movement in the practice series comprehensively and rationally. Because these
movements and practice methods are primarily effective practicing techniques,
simply following the requirements of the forms, one activates the Qì inside the
whole body, and nourishes and regulates the Meridians, the Qì, and the blood. This
is one of the reasons when teaching Zhìnéng Qìgōng that more than one teacher is
utilized to help students to master the essence of the movements and to have
correct postures.
Some may ask since ancient teachers used “intuitive transmission for extraordinary
students, verbal instructions for good students, and physical demonstrations for
average students.” instead of using all three ways together, why doesn't Zhìnéng
Qìgōng teach the same way as the ancient teachers? The reason is that society is
evolving, civilization is progressing, and all aspects of life are much better today than

1
Wù Hòu Fāng Xiū Dào 悟後方修道
2
Qì Wǎng Xià Guan 氣往下貫
3
Shàng Yā Xià Dǐng 上壓下頂
20
 in the past. In the old days, productivity was low, scientific and cultural knowledge
was limited, the mind was not open, the living conditions were difficult, and health
was poor. Today, the average students’ physical and mental conditions, and their
abilities to receive information are comparable to the “extraordinary” and “good”
students of the past. Basically, they have the ability to receive information from
intuitive transmission and verbal instructions. Furthermore, the three ways are
equally important to teaching what the Ancients called “Reach all three ability levels;
accept sharp and blunt1.” Three ability levels refer to the three levels of physical and
mental health. Sharp and blunt2 refers to strong receptive ability and to slow brain
functions. It means that all people can benefit. Those with a healthy physical body
and mental conditions, and with strong receptivity abilities can learn from all three
ways. Those with relatively lower levels of physical and mental health and receptivity
abilities can learn from verbal instructions and from physical demonstrations. Those
with considerably lower levels of physical and mental health, as well as receptivity
ability can learn from physical demonstrations. As long as one is able to receive
information from one of these three ways, one can benefit. Some patients who are
hemiplegics and unable to practice, can receive healing by just listening to the
theories and staying in the practice area where the Qì Field has been organized.

5. Zhìnéng Qìgōng does not use special consciousness activities3.

The way that Zhìnéng Qìgōng uses the mind activities is that it does not pursue
emptiness and tranquility4, and does not use specific mind/consciousness activities.
Some Qìgōng systems move along the Orbit, some focus on Dāntián5, and some
observe/visualize things inside or outside of the body. All systems require the use of
specific mind activities.
[Translator’s note. Move along the Orbit (Yùn Zhōu Tiān 運週天), Yùn 運 means
circulate along, Zhōu Tiān 週天 means orbit. There are three types of orbits in
traditional Qìgōng. The most common type is when Qì and Shén circulate along a
certain Meridian route (loop); another type is when Qì and Shén circulate along a
certain route inside the inner organs; and the last type, such as the Belt Meridian
Orbit6, is when Qì and Shén circulate in a particular route.]

1
Sāngēn pǔ bèi, lìdùn jūn shōu 三根普被, 利鈍均收
2
Lì dùn 利鈍
3
不搞特殊意念活動
4
Xū Jìng 虚靜
5
Yùn Zhōu Tiān 運週天, Shǒu Dāntián 守丹田
6
Dài luò Zhōu tiān 帶絡週天
21
Zhìnéng Qìgōng primarily requires the practitioner to focus consciously on the
execution of the movements, and to follow the movements’ requirement to focus the
mind intent on each of the relevant areas during the practice. Besides this, there are no
specific mind activities. For instance, in the External Hùn Yuán stage, when practicing the
Lift Qì Up and Pour Qì Down Method, as the hands push out, the mind
intent/consciousness will go outward; when the hands pull inward, the mind's
consciousness will withdraw inward. When lifting the hands up, the mind's
consciousness also moves upward; when lowering the hands to pour Qì down into the
body, the mind’s consciousness permeates downward. Through the integration of the
mind activities with the movements, the Body Hùn Yuán Qì and Nature Hùn Yuán Qì will
merge, and strengthen the connection between man and nature.
In the Internal Hùn Yuán stage, the Body and Mind Method follows the rhythm of daily
activities, using the mind to induce Qì; the Qì induces the movements, and the
movements merge with the mind. In practice, the mind must focus on every
movement so that the body and mind can merge as one. The intention of the mind's
activities in every Zhìnéng Qìgōng form is to strengthen the rhythm o f life activities.
Other than that, there is no other special mind intent. When the mind has no special
intentions, the inherent life activities can be easily merged with consciousness.
Some people may be confused and ask, can focus on the movements and not on
cultivating Qì still be Qìgōng? The answer is a definite yes. Because it meets the
requirements of ancient Qìgōng practices as well as advanced Qìgōng principles.
Basically, one's life activities consist of two aspects—the physical body and the mind.
When the physical body merges with the mind, the body and the mind become one, and
the Qì will be within.
In the old days, practicing Qìgōng required the practitioners to enter a state of
tranquility. Entering a state of tranquility has two meanings. One is not having any
thoughts; the other is concentrating on one thing. At an advanced level of practice,
all that is required is for the mind intent to concentrate on the physical body. The
famous Taoist Qìgōng Master Báiyù Chán 白玉蟾 pointed out the following:

The best Dān 丹 is to use the body as solid material, the mind as liquor. The body and
mind merge as one is called forming the Dān. Use concentration/calmness as water,
intelligence as fire. Concentration and intelligence merge as one is called water and
fire harmonized. Use the mind, soul, and consciousness as medicine; walk, live, sit,
and sleep as regulation; be tranquil and natural as application. When there is no
need to focus on anything or to regulate the breath, the body and the mind merge as
one is a high level method.

22
 上品金丹,是身為鉛,心為汞, 身心合一, 就是結丹;以定為水,以慧為火,定慧合一便
是水火相濟;以精神魂魄意為葯物,以行住坐臥為火候,以清靜自然為運用;不需意
守, 不需調息,心身合一便是上品丹法.
The Buddhist system requires “three concentrations in each movement1.” It means that
whether one is walking, standing, sitting, or lying, one must remain mindful,
concentrated, and without distracting thoughts. There is a recorded story in Buddhist
writings where one monk asked an accomplished monk about the practice. Question:
"Do you practice?" Answer: "Yes.” Question: "What do you practice?" Answer: "Eat and
sleep.” Question: "Do you do that in the same way as most people?" Answer: ''No, when
I eat, I eat; when I sleep, I sleep, most people don't.” Most people like to taste the food
or think about other things while eating. They cannot focus on the act of eating alone. It
is the same with sleeping. Be able to be mindful and give undivided attention to daily life
functions such as eating or sleeping; to merge the body and mind as one is the highest
level of practice.
Some people consider the Stillness Forms2 to be the advanced level, and Moving Forms3
to be the basic level. The truth is that when one progresses to the advanced stage, there
are no distinctions between Stillness and Moving Forms. If one only can achieve
tranquility while sitting cross-legged and not while moving, it is not considered an
advanced practice. The advanced practice is achieved by being able to concentrate on
every movement and to have the mind as calm as still water.
Zhìnéng Qìgōng does not focus on emptiness/nothingness4, nor does it use special
activities. It embeds the non-engagement into the engagement5. It is simple and straight
forward, direct to the core. This applies to all stages of practice. In addition, it requires
practitioners do their best to merge the mind with every movement in their daily
routines such as walking, standing, sitting, and lying. We use a daily life routine of picking
up a glass of water as an example. We see the glass and the hand reaches out to pick it
up. If the mind is only focused on the glass, then the mind is not integrated with the
body. When we look at the glass and focus on the process of the hand movement
reaching out to pick up the glass, then the body is integrated with the mind. When the
body and the mind integrate, the Qì also is integrated, and at the same time, Jīng, Qì and
Shén are all activated. By paying attention to the integration of the body and mind all
the time, it is much easier to progress to a higher stage.

1
Yīxíng Sānmèi 一行三昧
2
Jìng Gōng 靜功
3
Dòng Gōng 動功
4
虛無
5
有為之中蘊無為
23
6. Zhìnéng Qìgōng uses the “Inducing Qì” method to activate Qì1.
Practicing Qìgōng uses different methods to activate Qì’s concentrate/disperse and
circulate functions to achieve smooth Qì flow in the body. The method Zhìnéng Qìgōng
uses to activate Qì is the inducing/attracting Qì method. It contains three kinds of
techniques.
1) Using the mind to induce/attract Qì2.
In the External Hún Yuán stage, Zhìnéng Qìgōng uses “the Mind Inducing Qì
Method.” The Qì that is induced is the Body and Nature Hún Yuán Qì, not Meridian
Qì. Most of the older Qìgōng methods use the mind to lead Qì—Zhìnéng Qìgōng uses
the mind to induce Qì. Leading Qì and inducing Qì3 are different. Leading Qì is the
mind intent and Qì uniting tightly, and then using the mind intent to lead the Qì to
circulate and to activate the Qì functions. Inducing Qì is the mind focusing on the
Qì’s destination to induce/attract Qì to move in a certain direction, and
consequently, to activate the Qì functions.
Why does Zhìnéng Qìgōng use “the Mind Inducing Qì Method?” It is because
"Leading Qì" uses the mind to lead the Qì to circulate in a fixed route. If the route is
incorrect, the Qì will circulate in the wrong area. This is called “Stray fire, into the
Devil4.” Zǒu huǒ Rù mó (Stray fire, into the Devil) is a special Qìgōng technical term.
When practicing Meridian Orbit Qìgōng5, the practitioner uses breathing to activate
the Dāntián Qì6 until the Dāntián becomes hot. This process is called “Ignite the
fire7.” When the fire is cultivated up to a certain degree, the mind and Qì merge as
one, and the mind is used to lead Qì to circulate along the Conception Meridian and
the Governor Meridian8. It is called “Let go of Qì, follow the Meridians9.” While
leading the Dāntián Qì upward, if the mind travels in a different path, instead of
moving along the Conception and Governor Meridians, it is called “Stray fire (out of
control)10.” When the Qì circulates along the wrong path, Shén is deprived of Qì
nourishment, hindering the brain's functions and causing the nervous system to
malfunction, and not be able to be self-controlled. This is called “Into the Devil11.”
“Mind Inducing Qì” directs the mind intent to the destination where one wants the

1
以引氣為調動氣機的手段
2
以意引氣
3
Y Lǐng qì 領氣, ǐn qì 引氣
4
Zǒu huǒ Rù mó 走火入魔
5
Jīngmài Zhōu Tiān 經脈週天
6
丹田真氣
7
Qǐ huǒ 起火
8
Rèn Mài 任脉 Dū Mài 督脉
9
Shě Qì Cóng Mài 舍氣從脈
10
Zǒu huǒ 走火
11
Rù mó 入魔
24
 Qì to go, and then lets the Qì follow its own inherent route to that place. This way,
the Qì will not create any deviation—will not get lost or “Into the Devil.”
We use an out-of-towner looking for the Zhìnéng Qìgōng Center as an example to
illustrate the difference between “Leading Qì” and “Inducing Qì.” “Leading Qì” is to
have someone leading the way to the Center. If that person does not know the
directions and/or gets lost, it is “Stray fire.” If he leads the out-of-towner to a
dangerous area where no one is supposed to go, then it is “Into the Devil.” “Inducing
Qì” is someone putting a huge flag on the roof of the Center. Once the out-of-
towner gets off the train, all he has to do is walk toward the flag, and he will find the
Center.

In the past, the teacher had only one or very few students. If the student’s Qì was in
the wrong channels and "Stray fire” appeared while using “the Leading Qì Method,”
the teacher could detect it immediately, and could use different methods such as
“inducing Qì back to the Meridian1” to help the student to collect/control the “fire.”
Nowadays, Qìgōng is practiced by the general public. In one Zhìnéng Qìgōng class,
there can be hundreds or even thousands of students. It is impossible for the
teacher to supervise each and every student; therefore, Zhìnéng Qìgōng uses “the
Mind Inducing Qì Method” to ensure safety.
Traditional Chinese Medicine and Qìgōng theories consider the rhythm of life
process to be the following: up, down, open, and close. Man and nature maintain
balance through the function of open and close. Human beings and nature exchange
Qì constantly and continuously—this includes the Hún Yuán Qì within the physical
object and the materials that make up the Hún Yuán Qì: physical matter, energy,
and information. Zhìnéng Qìgōng's first step Gōng, the Lift Qì Up and Pour Qì Down
Method, is based on this rhythm to bring forth the "mind and Qì integration, using
the mind to induce Qì2.” The mind intent synchronizes with the movements to
activate the integration of Body Hún Yuán Qì with Nature Hún Yuán Qì. When the
hands do the open/close movement, the mind intent opens and closes
simultaneously, and all pores and acupuncture points of the whole body will follow
suit. The Hún Yuán Qì inside the body is able to go out, and the outside Hún Yuán Qì
is able to come into the body. In the push and pull movement, as the hands push out
and the mind visualizes the horizon, the internal Qì is induced to go out. As the
hands are pulled back, the mind visualizes inside the body, and External Qì is induced

1
Yǐn Qì Guī Jīng 引氣歸經
2
神與氣合, 以意引氣
25
 to come inside the body. This strengthens the exchange between human beings and
Nature Hún Yuán Qì, and the connection between human beings and nature.
2) Using the movements to induce Qì1.
“Use movements to induce Qì” refers to using the physical movements to activate
the Meridian Qì. “Mind Inducing Qì” can only activate/induce Hún Yuán Qì and
Dāntián Qì, but not the Meridian Qì. “Movement Inducing Qì” activates the Meridian
Qì. Some people say that there are no records in Qìgōng books using the term
“Movement Inducing Qì.” It is true that the term does not exist in older Qìgōng
books, but the methods have existed since ancient times. In Martial Arts Qìgōng, it is
said that "the mind focuses on the posture, and Qì follows the movement of the
posture2.” It means that once the posture moves, the Qì will follow.
In the Internal Hún Yuán stage, Zhìnéng Qìgōng’s second step Gōng, the Body and
Mind Method, uses movements to induce Qì. In daily life, the norm is that when the
body moves, the Qì will follow. Some of that Qì is induced by the mind, some by the
movement. The Qì induced by the movement is Meridian Qì. The twelve Meridians
in the body connect with the corresponding organs and with various parts of the
body. When activity increases in a certain part of the body, it will activate the
corresponding Meridian Qì. Therefore, it increases the Qì flow in that particular
Meridian, and strengthens the functions of various parts of the body. But to regulate
and change the Meridian Qì is a slow process; on the other hand, regulating the Hún
Yuán Qì is a fast process. The Body and Mind Method, which is based on the rhythm
of inherent life processes, strengthens the process of regulating and changing the
Meridian Qì. In order to activate the Meridian Qì whenever the body moves, in every
section of the Body and Mind Method, the characteristics and the corresponding
acupuncture points of each Meridian are given full attention.
Zhìnéng Qìgōng cultivates Hún Yuán Qì, but “Using the Movements to Induce Qì”
means to cultivate Meridian Qì. How can that be explained? The Body Hún Yuán Qì
is formed by the accumulation of Meridian Qì, which flows out from the collateral
Meridians and the acupuncture points. It permeates the whole body; therefore,
when the Meridian Qì is sufficient, the amount of the Body Hún Yuán Qì will be
increased. The purpose of using movements to induce the Meridian Qì in the Body
and Mind Method is to strengthen the Hún Yuán Qì, and to cultivate Hún Yuán Qì
from different approaches.

1
以形引氣
2
神注庄中, 氣隨庄動
26
 The Body and Mind Method emphasizes the movements in the tips of the limbs and
the small joints. It activates the Meridians to a greater degree and is very apparent in
strengthening the Hún Yuán Qì. For instance, in the section on “Erect Palms and
Separate Fingers” in the Body and Mind Method, because the tips (ends/beginnings)
of most of the Meridians are located in the fingertips, moving each finger will
activate the whole Meridian and increase its Qi flow. With increased amounts of Qì
in the Meridians, the Qì flowing out from the acupuncture points will increase;
subsequently, the amount of Hún Yuán Qì accumulated in the Meridian will be
increased. The Body and Mind Method mainly uses “the Movement to Induce Qì
Method,” but it also includes “the Mind Induces Qì Method.” We will use the same
movement as an example. After separating the fingers, as the palms push out, the
mind merges with the movement and also pushes out. The Hún Yuán Qì inside of
the body will follow the mind to go out. Furthermore, when the movements activate
the Meridians and increase the volume of Qì flow inside the Meridians, the
corresponding part of the body will have an expanding sensation. This expanding
sensation will reflect back to the mind and will cause the mind to focus on the area:
the mind moves, the Qì follows. The Hún Yuán Qì will go to the corresponding areas.
This process is called: “Mind merges with the body, use the body to induce Qì, use Qì
to activate the mind1.”
The reason one has a strong Qì sensation when practicing the Body and Mind
Method is because it activates both Meridian Qì and Hún Yuán Qì. The Lift Qì Up and
Pour Qì Down Method mainly uses the mind to induce Qì, but it also uses the
movements to induce Qì. The push and pull movement also activates the Meridian
Qì. But the movements in the Lift Qì Up and Pour Qì Down Method are primarily to
activate the open/close functions, and consist of big movements. Due to the lack of
movements in the tips of the limbs and the small joint movements in the Lift Qì Up
and Pour Qì Down Method, it is not very effective in activating the Meridian Qì.
3) Using sound to induce Qì2.
Sound inducing Qì uses sound to activate Qì inside the body. According to classical
Qìgōng theories, sound inducing Qì relates to the types of practices which use
mantras, incantation, and chanting, etc. The sounds (syllables) were passed down by
ancient teachers, and include the following: The Six Syllable Rhyme3, Ā 呵, Sī 嘶, Hū
呼, Xī 唏, Xū 噓, Chuī 吹. ; the Six-Syllable Sanskrit Mantra4 Ǎn 唵, Má 嘛, Ní 呢, Bā

1
神與形合, 以形引氣, 以氣動意
2
以聲音引氣
3
Liù Zì Jué 六字訣
4
Liù Zì Dà Míng Shén Zhòu 六字大明神咒
27
 吧, Mī 咪, Hōng 吽; and The Yellow Emperor’s Classic of Internal Medicine1 Gōng 宮,
Shāng 商, Jiǎo 角, Zhēng 徵, Yǔ 羽, etc.—all of these use chanting (pronunciation) to
activate the Qì inside the body. Different sounds can vibrate Qì in different parts of
the body. Zhìnéng Qìgōng uses the “sound inducing Qì” method in the third step
Gōng—the Five Elements Method.
Zhìnéng Qìgōng uses "mind inducing Qì," "movements inducing Qì,” and "sound
inducing Qì"—all three different methods to strengthen the inherent rhythm of life
processes. They are safe, reliable, and have no side effects.

7. Zhìnéng Qìgōng belongs to an Open System2.

With the lessons/essentials learned from the traditional practice from the past and the
needs of modern society being considered, Zhìnéng Qìgōng uses the Open System
Method. It requires the practitioners to relax/open the physical body (Xíng 形), Qì, and
the mind (Shén) outward.
The purpose of the first step Gōng, Lift Qì Up and Pour Qì Down Method, is to practice
“the Opening of Qì,” letting the Internal Qì move outward and absorbing the External Qì
inward. It also includes the practice of “Opening the Mind.” In this way, it connects the
body with Nature Qì, and allows the body to absorb much more of the inexhaustible
nature Hùn Yuán Qì. Compared with the closed system, which only cultivates one’s own
Qì, the open system increases the sources of Qì, and enhances the improvement of the
body and the mind. With the continuing practice of the next several step Gōngs, one can
reach a high level of accomplishment where man and heaven are merged as one. This is
called “the Opening of Qì3.”
The human being is a product of nature and is also a part of society. Therefore,
“Opening” includes both opening to nature and opening to society. In other words, we
must be part of nature and society. The mind (Shén) is the control center (commander)
of the human being; therefore, among the physical body (Xíng), Qì and the mind (Shén),
the opening of the mind is the most important. The most fundamental aspects of
“Opening the Mind” are to be able to abide by the laws of nature and the morals of
society.
Confucius said, “In the ideal society, the world belongs to and is shared by everyone4.”
Cultivating ethics between man and nature, and abiding by the morals of society is to

1
Huáng Dì Nèi Jīng 黃帝內經
2
屬於開放性功法
3
Qì de kāi fàng 氣的開放
4
大道之行也, 天下為公
28
liberate one’s spirit from the confinement of the self-centered “I” to the “all”—to be
part of nature and society.
Cultivating virtue is the essence of the Zhìnéng Qìgōng. It requires the practitioners to
cultivate virtue and temperament during daily activities, such as working, studying, etc.,
and to eliminate “self-righteousness1.” It also requires the practitioners to achieve the
following: “be comfortable with the change of the four seasons; be accustomed to cold
and hot; be harmonized with exultation and anger; be peaceful with living conditions;
balance Yīn and Yáng; and nourish the rigidness and the softness2.” It means that under
any circumstances, one must be able to keep the emotions stable and be composed, as
well as maintain the balance with nature and society.
The ancients said "Nourish Qì in a quiet place, train the mind in a noisy place3.” In other
words, practice cultivating Qì in a quiet place where there is no disturbance from other
people. Practice training the mind in a disturbing and noisy environment, which trains
the mind's self-control abilities to reach where one will not "deviate due to emotions4.”
This is an advanced practice method. From the first step Gōng to the highest level of
practice, Zhìnéng Qìgōng requires the mind to be open as described above.
“Opening the Body” means daily activities and Qìgōng practice merge as one: A Qìgōng
practice integrates with daily activities, and daily activities integrate with Qìgōng
practice. From the beginning to the end, Zhìnéng Qìgōng requires the practitioner’s
body, Qì, and the mind to “open.”
“Organizing a Qì Field” for teaching and healing demonstrates the characteristics of
“Open System” methods. In an organized Qì Field, everyone's mind and Qì are open and
interact with each other. With all movements and intentions in unison, the resonant
effect will form a powerful Qì Field. This Qì Field is formed by the participants in the
field; in turn, this Qì Field will strengthen everyone's practice, and will improve the
healing results. “Organizing a Qì Field” for teaching and healing will benefit from
improved results. One can benefit oneself and others at the same time. Based on these
theories, the practices, and the applications, Zhìnéng Qìgōng has established a complete
series of methods in an “Open System.”

1
Wǒzhí 我執
2
順四時而適寒暑, 和喜怒而安居處, 節陰陽而濟剛柔
3
靜處養氣, 鬧處養神
4
拔一於情
29
8. Zhìnéng Qìgōng uses External Qì for healing without depleting one's own
Qì1.
In most Qìgōng practices, in order to use External Qì for healing, one must activate the
Dāntián Qì first. The practitioner must cultivate Dāntián Qì until it becomes sufficient
before he/she can emit Qì for healing. There is a risk it may harm or deplete his/her own
Qì. In the past, people who practiced the Closed System specifically avoided sending
Dāntián Qì outward. They feared that it would interfere with their progress.
Zhìnéng Qìgōng cultivates Hùn Yuán Qì. While cultivating one’s own Hùn Yuán Qì, one
simultaneously activates the Nature Hùn Yuán Qì to work for one’s own health. The first
step Gōng, the Lift Qì Up and Pour Qì Down Method, is a collecting and permeating Qì
method. Its purpose is to collect the Nature Hùn Yuán Qì, and to pour and permeate it
into the body to achieve good health and healing. If one changes the target and pours
the collected Qì into another person, one is emitting the External Qì to facilitate healing;
therefore, emitting External Qì for healing is the most elementary practice in Zhìnéng
Qìgōng. Because one uses the Nature Hùn Yuán Qì instead of his/her own Dāntián Qì,
this practice will not deplete his/her own Qì.
The process of emitting External Qì to heal others is also a process of training one's own
ability to activate Nature Hùn Yuán Qì. The state of mental and physical health and the
ability to activate Internal and External Qì are the indicators of one’s level of proficiency
in practice. If one can easily activate External Qì, it is an indication that his/her mind’s
ability to govern Qì is relatively high.
When emitting Qì to oneself or to just one other person, if one focuses on
himself/herself or on that person, it only trains the mind’s ability to activate Qì for one
person's healing. When organizing a Qì Field for healing, whether it is for ten or for more
than a hundred people, the mind must include all of these people and unite everyone's
Hùn Yuán Qì with the Nature Hùn Yuán Qì to form “the Field.” This intention will greatly
strengthen the ability to activate the Hùn Yuán Qì; therefore, emitting External Qì for
healing can help increase one’s ability to achieve a higher level of practice, which has
been confirmed by years of field practice in Zhìnéng Qìgōng.
All over China, many Zhìnéng Qìgōng teachers were physically infirm or unhealthy before
they began their practices. After they regained their health through practicing Zhìnéng
Qìgōng, many of them went on to other places to teach and to spread Zhìnéng Qìgōng.
In utilizing the Qì Field for teaching and healing, their bodies became healthier and

1
外氣治病不損傷自身真氣
30
healthier, and their practice continued to improve. Some of them were even able to heal
broken bones in just a few minutes by emitting Qì.
In using External Qì for healing, Zhìnéng Qìgōng has the above-mentioned differences
compared to other systems. These differences in theories and methods constitute some
of the characteristics of Zhìnéng Qìgōng.

9. Zhìnéng Qìgōng practice reactions (refers primarily to uncomfortable

feelings) are noticeable1.
When practicing Zhìnéng Qìgōng, one can accumulate Qì quickly. The effects are very
obvious—one’s health improves continually, and the changes are noticeable. In the
process of improving to a healthier state, the body will discharge the accumulated
matter that is no longer beneficial to life activities. This accumulated matter can be
either mental or physical, or both. When that happens, the practitioner may experience
some discomfort or pain in the corresponding area. This is called a practice reaction or a
Qì reaction. The following are common types of Qi reactions.
1) Reactions from discharging disease and toxins2.
Some diseases cannot be eliminated or returned to normal directly inside the body,
because the toxins need to be discharged quickly; therefore, various reactions will
occur when the toxins are discharged from different channels of the body.
Some discharges come out from the lower excretory system, through diarrhea,
blood and/or pus in the stool, cloudy urine, increased and smelly menstruation, etc.
Some discharges come out from the upper excretory system, through coughing,
phlegm, vomiting, runny nose, bleeding from the nose, and increased eye secretion,
etc. Some discharges come out from the body and the limbs, through fever,
perspiration, rashes, sores, and beriberi, etc. All of these symptoms are an indication
of the discharge of toxins and/or disease.
The most common Qì reaction is diarrhea. An illness occurring due to a high fever
would normally have a high fever Qì reaction, sometimes reaching up to 40°C (104
°F) or even 41°C (105.8 °F). (If the high fever is a Qì reaction, the patient’s mind will
stay clear and alert; and he would not experience dizziness or unconsciousness).
When a Qì reaction occurs, one should not panic, nor stop the practice.
One may ask “In a situation when one cannot distinguish if the symptom is an actual
illness or if it is a Qì reaction, what should one do?" Zhìnéng Qìgōng does not treat
illness based on symptoms or diagnoses. The practice alone will have a healing effect

1
練功反應 (主要指痛苦的感受) 明顯
2
排除病毒反應
31
 on any kind of illness; therefore, even with an illness, with persistent practice and
trust in Qìgōng, the illness can be cured. If one’s mind is restless and/or anxious, and
he/she suspects that it is an illness rather than a Qi reaction, and doubts Qìgōng’s
healing effects, then it is appropriate to take some medications. The medications
should be for mitigating the symptoms, not as an antidote. For instance, in diarrhea,
one should take lots of fluid instead of medicine that stops the diarrhea; for
coughing, use medicine that dissolves the phlegm—not to stop coughing. Taking
moderate amounts of a tonic will be beneficial to all Qì reactions.
[Translator’s recommendation: It is extremely important to consult your
physician and to seek medical advice to eliminate the possibility that the
symptoms are due to actual illness. DO NOT assume all symptoms are Qì
reactions.]
2) Reactions from Qì working on an illness1.
After practice, the part of the body which has illness/lesions may feel worse than
before the practice. This experience is called “reactions from Qì working on
lesions2.” This is a unique phenomenon that happens when the Qì inside the body
becomes sufficient with practice; the practitioner’s health gradually returns to
normal, but he/she is not yet fully recovered. It occurs most often in patients with
chronic illnesses.
When an illness has existed for a long time, the body adapts to the disease, and
forms a temporary pathological balance. With practice, Qì builds up and works on
the illness. The functions, including sensory abilities, of the affected areas will
gradually recover. As the sensitivities improve, the symptoms will become more
obvious. This can create the illusion that the disease is getting worse.
We will use a bone spur in the cervical vertebrae as an example. The spur affects the
nerves—at first, lifting the arms up will be painful. After several years, a pathological
balance will be formed. The spur has not gotten any smaller, but the pain is no
longer there; the arms can move freely, but the range of movement is smaller.
Qìgōng and Traditional Chinese Medicine explain the phenomenon in this way—the
human body has numerous large and small Meridians. A healthy person has, let’s
say, ten Meridians in the shoulder for Qì and blood to circulate through. After a spur
has grown, three of the Meridians are obstructed and blocked. If one moves the arm
in the same way as before, Qì will be blocked in a certain area. When that happens,
pain will occur. If the Meridians are blocked for a long period of time, some areas in

1
氣沖病灶反應
2
氣沖病灶反應
32
 the arms/shoulders will be depleted of nourishment from Qì and blood; therefore,
the functions will diminish and weaken, and the sensation of pain will disappear.
When Qì becomes sufficient with practice, it will burst open the blocked Meridians.
The arms’/shoulders’ functions will begin to recover. Before the functions reach a
normal state, with the improvement of the functions of sensation, more pain and
discomfort will be felt. Therefore, “reactions from Qì working on an illness” are
actually the indications of the improvement and recovery of the body functions. As
Qì becomes more plentiful with continued, persistent practice, the pain will
disappear.
Another situation may occur when a disease is in a latent stage, or where an old
illness has not yet completely been cured. Although the disease was gone, its
residual information is still there. In these cases, reactions may appear with practice.
This reaction is an indication of progress in the purification process.
3) Reactions from progress1.
As physical and mental health gradually improve with practice, healthy people may
also experience Qì reactions. In the process of moving from being unhealthy to
healthy, the body needs to discharge the pathological ingredients of the illness.
When physical and mental health improve from a lower level to a higher level, the
body also needs to discharge the impurities that are not in accord with a higher,
healthy state; therefore Qì reactions may occur. Each time one moves up to a higher
level of health, one’s body must go through a purification process.
To illustrate the point, we will use flour as an example. Flour can have several
qualities—unsifted, regular, and finely ground. Unsifted flour corresponds to
unhealthy people, regular flour corresponds to normal people, and finely-ground
flour corresponds to very healthy people. From an unsifted quality to reach normal
quality, it requires the use of a normal quality flour sifter to sift out the bran. From
normal quality to reach the finely-ground quality, it requires that a sifter designed
for finely ground flour sift out the substandard, coarse flour. Sometimes, the
reactions from progress can be as severe as, or even exceed the reactions from
discharging disease and toxins.
Zhìnéng Qìgōng is not the only system that has Qi reactions —the differences are
how these reactions are manifested. In the Taoist closed system, the reaction called
“Reborn” (leave the embryo, change bones2) occurs after forming the Dà Dān3, but
before the Qì is open. The reaction is very intense and lasts about seven to fifteen

1
長功反應
2
脫胎換骨
3
大丹
33
 days. During that time, the practitioner will experience a high fever and
unconsciousness for seven days and nights; all joints and ligaments are very painful,
and bleeding occurs from the seven apertures (mouth, ears, nose and eyes). In the
past, they described the extent of the agony as: "In a scale of 1 to 10, even if you are
as strong as a “10,” at this point, you will be weaker than “11.” Because very few
practitioners can achieve the level of forming Dà Dān, very few have experienced
this kind of reaction.
Zhìnéng Qìgōng is an open system. In the process of opening the body, Qì, and the
mind, it requires the practitioner to readjust himself/herself to maintain the balance
between him/her and nature. After short periods of practice, reactions from
progress may appear. When one reaction disappears, with the improvement of
health, a new reaction may appear. One small reaction is followed by another small
one, and finally one can also achieve "Reborn.”
When the various reactions, as described above, appear, one should stay calm, and
also should recognize that it is a temporary phenomenon in the process of improving
one’s health. It is very important to have the correct attitude and to be joyful. One
should constantly send wellness information, and remind oneself that the illness is
disappearing, or that one’s health is improving. This can accelerate Qì to work in the
right direction. Contrarily, with fear and worry, one sends bad information to oneself
that the illness is worsening or that the practice is on the wrong track. Instead of
leading Qì to progress toward wellness, this unhealthy information may lead the Qì
to head in the wrong direction. When one understands that the Qì reaction is a
characteristic of Qìgōng, then one should have the mental attitude that, "Without
the bone chilling cold, the plum flowers fragrance would not burst into the nose2.”
[Translator’s note: One of the common Qì reactions, not mentioned above, is
mental Qì reactions. It occurs mainly in Stillness Qìgōng. During the practice, one
may experience strong emotions, such as happiness, sadness, anger, etc., and
uncontrollable releases such as laughing, crying, etc. (The emotional issues from
the Five Elements Method are mainly induced by the organ Qì—not as a Qì
reaction. It happens when the practitioner practices the method prematurely—
he/she has not yet cultivated sufficient Qì). If the reaction does not bother the
practitioner, he/she should continue the practice. He/she should not encourage
or discourage the reaction, and should just observe it, and behave like a mirror—
reflecting things in front without any judgments or opinions. If he/she feels

1
即使十分好漢,到此也無一分奈何
2
不經一番寒徹骨, 哪得梅花噴鼻香
34
uncomfortable, he/she should finish, and stop the practice session. If he/she still
has uncomfortable feelings after the practice session, then do some physical
forms such as Wall Squatting, the Body and Mind Method, etc. Normally, a few
hundred Wall Squats should fix the problem. One should not treat Qì reactions
lightly. There is a very fine line between Qì reactions and an illness getting worse.
The symptoms described in this section may be caused by worsening conditions,
or by incorrect postures, and/or by incorrect mind intent. One should check with
the teacher and seek medical advice by consulting a physician. The first rule of
any activity is to “Do No Harm.” The plum tree has to survive the bone chilling
cold before it can blossom.]

35
Differences Between Zhìnéng Qìgōng and Other Types of
Qìgōng 智能氣功與其它氣功的區別
1. Zhìnéng Qìgōng starts from merging Man and Nature1.
In the past, most Qìgōng, such as Taoist Qìgōng, Buddhist Qìgōng, and Confucius Qìgōng2,
etc., have belonged to a Closed System3. In the Closed System, at the beginning of
cultivation, Jīng, Qì and Shén are confined within the body. Once they merge as one, the
merged entity expands outward and exchanges Qì with nature. In this system, the
cultivation starts from within the body, and then expands outward—merges Jing, Qì and
Shén from the inside first, and then merges with nature.
For example, in the Dān Dào4 system of Taoist Qìgōng, one cultivates the Microcosmic
Orbit5 first. When Jīng, Qì, and Shén are cultivated to a certain point, one progresses
through the following: cultivate the Macrocosmic Orbit6; collect Dà yào7; and form Dà
dān8. Until “the Qì Baby” leaves the Body9, then one begins to exchange Qì with nature.
Next one brings back “the Qì Baby” and nourishes it inside the body until it permeates all
the pores in the body. Finally, the boundary is broken down between man and nature,
inside and outside are merged; man and nature are integrated as one10.
[Translator’s note. There are very few detailed writings about the practice of the
Taoist Orbits Qìgōng. The traditional method of teaching is verbal instructions only to
inner circle students. Since the translator does not practice either method, the
following explanations are his personal interpretations.
The Microcosmic Orbit: Qi from the lower Dāntián goes to the Huìyīn 会阴, moves up
along the Governor Meridian, and moves down along the Conception Meridian, and
back to the lower Dāntián.
The Macrocosmic Orbit: There are many routes, and their directions depend on the
system/school. In Taoist Qìgōng 11 , Qì travels along the Eight Extraordinary
Meridians12 plus the Central Meridian13. The most common route followed by Qìgōng
practitioners is the following: from the lower Dāntián, Qì moves upward along the

1
從人天渾化入手
2
Dào 道, Fú 佛, Rú 儒
3
封閉性功法
4
丹道
5
Xiǎo zhōu tiān 小周天
6
Dà zhōu tiān 大周天
7
採大藥
8
結大丹
9
Yīng'ér yǎn shén 嬰兒出竅
10
Xū kōng fěn suì 粉碎虛空
11
道家丹道
12
Qí jīng bā mài 奇经八脉
13
Zhōng huáng mài 中黄脉
36
 Governor Meridian to the Conception Meridian, to the Lung Meridian, travels along
the twelve meridians, and finally connects with the Governor Meridian and the
Conception Meridian via the Liver Meridian and back to the lower Dāntián.
Collecting Dà yào 採大藥 means to cultivate Qì in the middle Dāntián and/or to
cultivate Qì to nourish Shén.
Forming Dà dān 結大丹 means to condense Qì into a dān/ball in the middle Dāntián.
The Qì Baby is the practitioner who uses his/her consciousness to condense Qì
into the shape of a baby. This process is called Jié yīng'ér 結嬰兒. After the Qì
Baby is formed, the practitioner releases the Qì Baby via the Heavenly Gate1, and
this process is called Yīng'ér chū qiào 嬰兒出竅. Initially, the Qì Baby leaves the body
just a very short distance, a step or two; then the practitioner absorbs the Qì Baby
back into the body. The distance the Qì Baby travels will increase as the
practitioner’s abilities increase. The farther the Qì Baby travels, the
more Qì will be brought into the body; finally, both the body and the mind
reach the most profound level—the body and nature become one. This level is
called Xū kōng fěn suì 虛空粉碎.]
Zhìnéng Qìgōng’s approach is the opposite of the Closed System; from the very
beginning, it cultivates merging Man and Nature into One2. Its purpose is to unite one’s
own Body Qì with Nature Qì, and to unite “Me/oneself” with the environment to form
an entity. It utilizes the power of the Nature-Man entity and the Man-I entity to cultivate
Qì. Zhìnéng Qìgōng belongs to the Open System3.
The “Open” in Open System has three meanings which are “Qì Open4,” “Body Open5,”
and “Consciousness Open6.” “Qì Open” refers to connecting one’s own Qì with Nature Qì;
External Qì (Nature Qì) is absorbed inward, and Internal Qì (one’s own Body Qì) is
released outward. Through exchanging Qì between Man and Nature, one cultivates
one’s Shén and Qì to achieve a high level practice of integration between Man and
Nature.
The exchanging of Qì between Man and Nature normally takes place in the Meridian
points and the pores. Thus, Qì Open must accompany Body Open (open Meridian points).
The first to open are the big Meridian points such as Tiānmén, Tiānmù, Bǎhuì, Shénquè,
Mìngmén, Láogōng, and Yǒngquán7, etc. Among these points, opening the Tiānmén is
the most important. In the past, the Tiānmén opened was considered a signature

1
Tiānmén 天門
2
人天渾化
3
開放型氣功
4
氣機開放
5
人體開放
6
意識開放
7
天門,天目, 百會,神闕,命門,勞宮,湧泉
37
achievement in Intelligent Qìgōng1 (Not Dr. Páng Míng’s trademarked Zhìnéng Qìgōng).
Besides the big meridian points, small ones like the eyes, the ears, and the nose, etc. also
can be opened.
[Translator’s note. Zhìnéng means intelligent in Chinese writing. Zhìnéng (Intelligent)
Qìgōng refers to the Qìgōng methods that excel in developing intellect and
extraordinary abilities. There are many Zhìnéng Qìgōng methods within traditional
Qìgōng. Nowadays, Zhìnéng Qìgōng usually refers to Dr. Páng Míng’s Qìgōng
system.]
One of the common things shared by many Zhìnéng Qìgōng practitioners is that
whenever there is an improvement in the practice, they will feel pain or discomfort in
parts of the body. This is an indication that the meridian points are being opened up.
There will be pain if blockages exist—once the blockages are gone, pain and discomfort
will disappear. However, as the new meridian points are being opened up, there will be
new reactions and blockages. Step by step, level by level, Zhìnéng Qìgōng practitioners
gradually open up the meridian points in the body and the pores in the skin, and
integrate Body Qì functions with Nature Qì functions to become one.
The practice of the First Step Gōng is to release Internal Qì outward and absorb External
Qì inward. At this point, the exchanged Qì between Man and Nature mainly occurs in the
membranes. Through the practice of Body and Mind Method, the Five Elements Method,
and the Central Meridian Methods, Zhìnéng Qìgōng practitioners gradually exchange Qì
deeper inside the body, one stage at a time—first in the meridians, then the inner
organs, then the Central Meridian. The methods are to cultivate Qi from the
outside/outer part of the body (skin, pores and membrane, etc.) to merge with Nature
Qi first, then gradually cultivate Qì deeper inside the body. The cultivation occurs from
the surface of the body and then permeates inside to achieve “Man and Nature Merged
as One2.” This is one of major differences between Zhìnéng Qìgōng and other types of
Qìgōng.
Although Zhìnéng Qìgōng mentions Meridians and Orbits3, it does not use them to
cultivate Qì. In Meridian and Orbit practices, one uses the mind intent to activate and
circulate Zhēn Qì4 in the meridians which strengthens its (Zhēn Qì) circulating force, and
the Qì flow. The circulation follows the route of the Macrocosmic or Microcosmic Orbit.
Zhìnéng Qìgōng does not use mind intent to strengthen the circulation of Qì in the
meridians; it uses mind intent to strengthen the lateral Qì flow between the meridians.

1
智能氣功
2
人天渾化
3
Jīngmài 經脈 zhōu tiān 周天
4
真氣
38
There are many large and small lateral meridians1 connecting the vertical meridians2. By
opening these lateral meridians, one can strengthen the Qì flow in the whole body, and
merge the whole Body Qì to become one.
We will use irrigating a field as an example. One method is to use the ditches to irrigate
the field. The ditches are equivalent to the meridians; water in the ditches is equivalent
to Qì in the meridians. To use the water in the ditches to irrigate the field is the same as
using the Qì in the meridians to nourish the body. Another method is to flood the field
with water. In this method, the purposes of the ditches are not obvious. By opening the
lateral meridians to strengthen the Qì flow, one does not have to focus on the meridian
functions. Once one is clear about the difference between the two, then one will
understand why one cannot combine the Meridians and Orbits practices with Zhìnéng
Qìgōng.

2. Emphasizing Moving Qìgōng3.

In the past, traditional types of Qìgōng such as Confucian, Taoist, and Buddhist Qìgōng,
etc., emphasized Stillness Forms—they considered Stillness Forms as advanced forms,
and Moving Forms as elemental forms. Zhìnéng Qìgōng considers both Stillness and
Moving Forms as having advanced stages and elemental stages. Also, Zhìnéng Qìgōng
emphasizes Moving Forms. The following reasons explain these differences.
If one can truly be in a state of tranquility, Stillness Forms are very effective in
strengthening the changes in body functions. However, it is extremely difficult to achieve
the following: “not a single thought arises4,” and “The body is non-existing and yet
aware of its existence; the mind is in total tranquility/serenity and yet aware of
everything5.” A single breath or a heartbeat would stimulate and excite the mind.
Therefore, for a high degree of tranquility, Taoist Forms require the practitioner to stop
“the mind activities, the breathing, and the blood circulation6.” In order to avoid any
stimulation to the brain from both outside and inside the body, not only the mind cannot
have any thought, it also requires stopping the breathing, and stopping the heart beats.
Under these tranquility circumstances, life activities will exist in an extremely stable and
orderly manner. The Buddhist practice requires one to be “empty of the five
aggregates7.” It means eliminating all activities associated with the five aggregates. But

1
Dà xiǎo luò mài 大小絡脈
2
Jīngmài 經脈
3
強調動功
4
一念不起
5
虛無虛靜
6
Niàn zhù 念住, Xī zhù 息住, Mài zhù 脈住
7
Wǔ yùn jiē kōng 五蘊皆空
39
even when one can achieve “Sì chán bā dìng1,” one still may not be able to eliminate the
five aggregates.
[Translator’s note. The five aggregates are sè 色 (material), 受 shòu (sensation),
xiǎng 想 (perception), xíng 行 (mental formations), and shí 識 (consciousness). Sì
chán bā dìng 四禪八定 is the foundation method to achieve Chándìng 禅定 in
Chinese Buddhism. Chándìng is a unique combination of Chán nà 禅那 (highly
focused) and Sānmèi 三昧 (concentration) in Chinese Buddhism. Sì chán 四禪 refers
to the four stages of practice to eliminate the desires of the materialistic world; Bā
dìng 八定 refers to the four stages of practice to eliminate consciousness in a non-
materialistic world plus Sì chán.]
Only when the circulation of Qì flows in the whole body is unimpeded, then one can
obtain the truly tranquil state. The brain will not be able to maintain tranquility if the Qi
flows are slightly sluggish or hindered. For example, if one practices “the Sit Cross-
Legged Meditation2” before the Qì and blood flow circulates unimpeded, after a while,
one will experience pain, numbness, and distension 3 in the lower limbs. These
sensations will stimulate the brain, and one will not be able to maintain a tranquil state.
This experience will affect the outcome of the practice.
In Chinese Buddhism, it is said that “When a thought of a thing appears in the
consciousness, the thing will be manifested; when the thing is eliminated from the
consciousness, the thing will disappear4.” It means that when a thought arises, there will
be changes in the body. Actually, it is not the thought that comes first. The thought is the
byproduct of the stimulation of the brain, which is caused by sluggish Qì flow (blockage
of Qì) in the body.
There are two sentences in a recent Qìgōng publication, Jìng zuò wù jí jiǎng yì5, that
summarize the practice nicely. It says that to “Practice Sitting Meditation to obtain
and/or to understand Tao—one must have a feeling/understanding/awareness of being
unimpeded6.” It points out that to obtain/understand the Tao, one must practice to the
point that there is no boundary between the inside and the outside of the body; one’s
self and all things do not exist— one’s self and nature are empty.
The Qìgōng book, Huái Nán Zi7, stated that, “When vitalities are strong and Qì is not
scattered, then Qì is in order; when Qì is in order, then it is even; when Qì is even, it is

1
四禪八定
2
Pán zuò 盤坐
3
Suān tòng 酸痛 Má 麻 Zhǎng 涨
4
心生種種法生, 心滅種種法滅
5
靜坐戊集講義
6
靜坐悟道, 其覺在通
7
淮南子
40
unimpeded; when it is unimpeded, then Qì has the highest awareness1.” It means that
when Qì is evenly distributed in the whole body, Qì will be unimpeded; and then one can
obtain the highest level of awareness. In accordance with these teachings, Zhìnéng
Qìgōng focuses on Qi’s permeation throughout the body (unimpeded /unobstructed),
and emphasizes practicing Moving Qìgōng to obtain and to strengthen the unobstructed
Qì and blood flow in the whole body.
1) To reach a higher level of health, one must improve the flow of Qì and increase
the quantity of Qì in the body. One way to achieve that is to increase the Qì flow
in the existing channels; another way is to open up more channels. Moving
Qìgōng works on both approaches; it can strengthen and improve the Qì flow in
the existing channels, and also it can help by opening up more channels.
2) For high level Qìgōng practices, one not only has to cultivate the mind in
quiet/isolated places; one also has to cultivate the mind in chaotic places.
Meditating alone in a quiet surrounding is to cultivate “the non-distracted
mind2.” To maintain calm and balance while dealing with the outside world is to
cultivate “the distracted mind3.” For Qì in the body to maintain balance, one not
only has to maintain focus and serenity during the practice, but also while
dealing with the chaos of the outside world. When the mind is balanced, the
brain activities will be orderly, and life functions will be strengthened.
Taoism requires that when one is dealing with the outside world, he/she always
maintains serenity4. Buddhism requires that one must stay focused and the emotions
stabilized in all activities, “Yīxíng sānmèi 一行三昧.”

[Translator’s note. In Chinese Buddhism, Yīxíng (一行) means one mind, and
sānmèi (三昧) means walk (moving), stay (sleeping), sit/lying (stillness).]
The way Stillness Qìgōng cultivates the distracted mind is that after one obtains
tranquility in meditation (the non-distracted mind), one slowly expands that tranquility
state into daily social functions (the distracted mind). Moving Qìgōng in the Open System
requires the practitioner to “Open” the body (Xíng), Qì, and the mind (Shén) at the very
beginning. It requires the practitioner to cultivate Qì in quiet places, and to cultivate
Shén in chaotic places5. This approach will facilitate one’s progress to a higher level of
practice. Therefore, Zhìnéng Qìgōng emphasizes the Moving Forms. Moving Forms are

1
精神盛而氣不散則理,理則均,均則通,通則神
2
無見聞之心
3
有見聞之心
4
真常應物, 真常得性, 常應常靜, 常清靜也
5
靜處煉氣, 鬧處煉神
41
suitable for practice in an elementary stage, and they also consist of high level practice
information.

3. Emphasis on initiating the use of one’s consciousness1.

All Qìgōng practices are processes of using consciousness in an inward-focusing way. The
way Zhìnéng Qìgōng differs from other types of Qìgōng is that it does not emphasize
total quietness, or nothingness2. It places emphasis on the “initiative use” of one’s
consciousness. Since the ancient days, Qìgōng practice always has required tranquility,
and not a single thought arises. Yet Zhìnéng Qìgōng emphasizes the “initiative use” of
one’s consciousness—would that be in contradiction to the way of a traditional Qìgōng
practice? The answer is no. If one looks closely at the classic manuscripts, one can find
out that the ancient practitioners did not avoid consciousness completely.
The Taoist Orbits Qìgōng uses the special “Nine, Six Breathing Method3.” After the Qì
Baby is formed4, and has left the body5, the practitioner must assimilate the Qì Baby
back into the body one step at a time. All these activities require consciousness. In
Buddhist Qìgōng’s Sì chán bā dìng6, from 1st chán to 2nd chán, 2nd chán to 3rd chán, and
from 3rd chán to 4th chán, the practitioner has to Ā qì 呵棄 (let go) of the previous chán.
Without Ā qì, one cannot advance to the next level of chán—all of these require
consciousness
Taoist Qìgōng requires that the practitioner has “the true intent7” eliminates “the added-
on intent 8 ,” and maintains “the reflective mind 9 .” Buddhist Qìgōng requires
“observation10.” It requires the practitioner to use the teachings of Buddhism to observe
oneself and the outside world. Therefore, neither Taoist nor Buddhist Qìgōng is
completely devoid of mental activities—except that they are different from the normal
mental activities of a regular person whose mind intent wanders from place to place.
[Translator’s note. Sì chán11 refers to the four stages of practice to eliminate the
desires of the materialistic world. First chán is to focus on one thing, and slowly
eliminate desires12 to the point that an unhealthy thought is eliminated13. Second

1
強調主動運用意識
2
Xū jìng 虛靜, Xū wú 虛無
3
Jiǔ, liù hūxī 九六呼吸
4
Jié yīng'ér 結嬰兒
5
Yīng'ér yǎn shén 嬰兒演神
6
四禪八定
7
Zhēnyì 真意
8
wàng xīn 妄心
9
zhào xīn 照心
10
Guān 觀
11
四禪, chū chán 初禪, èr chán 二禪, sān chán 三禪, sì chán 四禪
12
Qíng yù 情欲
13
Bù shàn xīn miè 不善心滅
42
 chán is to focus on one point—no longer aware of the outside world. The practitioner
is able to eliminate the emotional desires and chaos of the physical world, and
obtains happiness and serenity. Third chán is to let go of the peaceful and serene
mind to achieve total serenity. Fourth chán is to eliminate any physical sensation—
the physical body no longer exists and is beyond emotions. The mind is like a mirror
or still water.
The best way to explain “the true intent,” the “added-on intent” and “the reflective
mind”1 is to use the picking up a glass of water as an example. To “pick up a glass of
water” is “true intent” and how the hand is used to pick up a glass of water is
“added-on intent.” Being aware of (no judgments) picking up a glass of water refers
to “the reflective mind.”]
Even at a high level of practice, one still cannot avoid using consciousness. In Taoist
Qìgōng, even when one obtains a state of “xū shì shēng bái 虛室生白,” one still needs
the awareness of consciousness. It is because when the mind (consciousness) is in a void,
empty state2, and is unorganized/unfocused, “Líng míng” (consciousness understanding)
and “Líng jué” (consciousness sense) may not be obvious, but they are already affecting
the practice. The next step is to obtain the intuitive nature of “Líng huì3” (consciousness
intelligence). All of these still involve consciousness.
[Translator’s note. Xū shì shēng bái 虛室生白, xū 虛 means void, empty state, shì 室
means mind/consciousness, shēng 生 means understand, and bái 白 means Tao 道.
As a sentence, it means when the mind has no thoughts (is empty), one will
understand Tao and acquire intellect.]
Buddhist Qìgōng requires that the practitioner attain “The Center4” as in “Kōng zhōng
miào yǒu5” as opposed to “The Forced-empty Mind6.” If one considers regular emptiness
as “Have7” and true emptiness as “Void8,” one deviates from the Center. “Only empty
yet not exactly empty, Void embeds Have, Have yet not exactly Have, Have yet not
actually Have” is “The Center.” This “Have” is the function of one’s consciousness. In
fact, one still uses consciousness when the mind has the notion of “be quiet” or “no
distracting thoughts.”

[Translator’s note. Kōng zhōng miào yǒu 空中妙有 means that when consciousness
is clear/empty, things will appear. “Forced-empty Mind” (Wán kōng 頑空) means
that one slowly empties the thought/concept of things, and considers everything as

1
Zhēnyì 真意, wàng xīn 妄心, zhào xīn 照心
2
Xū kōng 虛空
3
Líng míng 靈明, Líng jué 靈覺, Líng huì 靈慧
4
Zhōng dào 中道
5
空中妙有
6
Wán kōng 頑空
7
yǒu 有
8
Zhēn kōng 真空
43
 empty. This kind of empty-mind is called “Have” (yǒu), it is not truly empty. “Void”
(Zhēn kōng 真空) means that there is no mental interpretation of things, and to let
things show their true nature.]
Based on the research on how the ancient practitioners used consciousness in their
practices, Zhìnéng Qìgōng adapts the key components of their practices and emphasizes
using consciousness initiatively. Rather than passively waiting for the mind to enter a
state of tranquility, Zhìnéng Qìgōng requires the practitioner to concentrate and to
remain focused on body movements. For instance, at the External Hùn yuán stage, one
coordinates the mind’s open/close functions with the body’s open/close movements to
induce/guide the Qì’s open/close functions in the body to exchange Qì with nature. In
the Internal Hùn yuán stage, the Body and Mind Method requires the practitioner to
merge the movement with Shén, and to stay concentrated on executing each
movement. As a matter of fact, all stages of the Zhìnéng Qìgōng practice emphasize
concentration and single mindedness. It is a practice that is based on the fundamental
principles of Qìgōng.
In the end, the true purpose of Qìgōng practice is to cultivate and to improve the mind’s
ability to maneuver the Qì (both inside and outside of the body) to achieve higher than
normal capabilities in the intellect, abilities, and in both physical and mental health. All
Qìgōng activities, such as warding off illness, using External Qì for healing, and utilizing
all kinds of extraordinary abilities, require the practitioner initiatively to use
consciousness. The ability to concentrate and to focus can strengthen the mind’s
activities. Single-minded activity helps to bring the relevant brain area to act in a
synchronous way; and single-minded focus can expand this synchronous way to the
whole brain. In turn, this synchronous activation will create a highly orderly and energy-
concentrated information energy flow. When this information-energy flow merges with
the Qì inside the body, it will form a strong Hùn Yuán Qì flow. It can influence life
activities greatly.
The research in recent years (1980’s) on Qìgōng phenomenon, and extraordinary
abilities such as Qì sent from Guangzhou, China to an atomic energy laboratory in Beijing
thousands of kilometers away which could change the decaying rate of AM-241, and pills
removed from a sealed jar without breaking the seal, etc., reveal that the phenomenon
of Qìgōng and the abilities of practitioners are the effects of concentration. The key is to
initiate the use of consciousness.
The common ground between concentration (single-mindedness) and absolute
quietness (completely emptied of thoughts) is that both do not have distracting
thoughts. From a scientific point of view, it is the brain cells operating in a highly orderly
manner. Empty of thoughts is very abstract and has no defined paths to follow;
concentration and single-mindedness are more tangible and easier to grasp in practice.
44
Therefore, the ancient practitioners used the technique called “substitute a thousand
thoughts with one,” which means to stay concentrated and focused.
In Zhìnéng Qìgōng, the concentration/ single-mindedness can be either fixed on a single
point or can stay focused on merging the mind intent with life activities. Focusing on
merging the mind intent with life activities is a “live” concentration. It occurs when the
mind moves, the body follows. The mind activities follow the principles of “when the
mind is in extreme clarity (emptiness), one will perceive everything” (Jìrán bù dòng, gǎn
ér suì tōng gù 寂然不动, 感而遂通), and “the empty mind (clear and no preconceived
ideas) will bring intelligence (awareness of things), and intelligence will bring the clear
mind” (Jì ér zhào, zhào ér jì 寂而照, 照而寂). If one follows these principles in practice,
one can gradually reach a high level of Qìgōng cultivation. In Qìgōng science, researchers
use the extraordinary abilities obtained by consciously cultivating the mind to investigate
the relationship between the human being’s life functions and nature; therefore,
Zhìnéng Qìgōng emphasizes initiating consciousness in every aspect of the practice.
[Translator’s note. “Jìrán bù dòng, gǎn ér suì tōng gù 寂 然不动 , 感而遂通 ”
originated from the Yì jīng (易经, I Ching: The Book of Change). Depending on the
context, it has many meanings. Here, it basically means that if the mind is neutral,
non-engaging, and extremely clear, one will perceive everything.
“Jì ér zhào, zhào ér jì 寂而照, 照而寂” is the Buddhist’s way to explain the way to
cultivate the mind. Jì (寂) means quiet, tranquility, and that one does not have a
single thought; Zhào (照) means mindfulness, awareness, and intelligence. Together,
it means that when the mind is clear, one will perceive things; once there is
perception, one should clear the mind.]

4. Emphasis on group efforts1.

In the past, society was made up of scattered and small farm communities. Qìgōng was
practiced alone and quietly, and teaching was done on a one-on-one basis. Even among
the disciples, they were strictly forbidden to listen to the teachings not directed to them.
It means that “the teachings cannot reach six ears.” The healing was done on an
individual basis, and according to the diagnosis. The practitioner used different methods
and techniques for different illnesses. All of these necessary restrictions were created by
the social environment of the past.
Based on the Hùn Yuán Qì Theory and the needs of modern society, Zhìnéng Qìgōng
emphasizes teaching and healing in groups. It also uses the forming of a Qì Field to utilize
the power of group effects on healing and learning. In a Qì Field, the body will adjust and
balance the Qì automatically, and there is no need to do a diagnosis and to adjust the Qì

1
強調群體效應
45
accordingly. Therefore, when practicing as a group and guided by an instructor, both
healthy people and people with various illnesses can benefit according to individual
needs such as strengthening the body, enhancing intelligence, and eliminating illness.
When a group of people, from a handful to several thousand, get together, and the
teacher/group leader uses the mind intent to unite the nature Hùn Yuán Qì with the
group’s bio-energy field to form a “Field.” It is called the Hùn Yuán Qì Field. Within the field,
the practitioners’ Jīng, Qì, and Shén, which are led by the teacher’s mind intent, will
resonate, vibrate with one another, and form an orderly entity. This entity can produce
immeasurable results that individual teaching, practice, and healing cannot be compared
with. In the Qì Field, practitioners without previous Qìgōng training can learn to use
External Qì for healing in just a few days; some patients with broken bones, who are deaf,
or who have tumors, etc., can be healed spontaneously. Even in long-distance healing,
illnesses can be cured spontaneously. Within the ability of the teacher/group leader, the
higher the number of participants, the more powerful the Qì Field will be.
In a broader view, the effects of the Qì Field that Zhìnéng Qìgōng refers to is not just
limited to teaching and healing within the formed Qì Field. The Qì Field formed by the
teacher is like a huge magnet—he/she will magnetize the participants. In turn, when the
magnetized participants form a Qì Field to teach, they will magnetize others. When
Zhìnéng Qìgōng is taught in a certain area, it will form a Zhìnéng Qìgōng Qì Field in that
area. The more participants, and the longer that Zhìnéng Qìgōng has been presented,
the stronger the magnetizing force (Qì Field) will be. Every “magnetized” Zhìnéng Qìgōng
practitioner can resonate with one another, this resonance is not limited to the local
area—it can be expanded to the whole country. Therefore, regardless of the time and
the place, just by focusing the mind intent on Zhìnéng Qìgōng’s Qì Field, one can connect
with the Qì Field, and will be able to use this strong Qì Field for improvement, to
strengthen the body, and for healing. This Qì Field is formed by the participants, and it
will serve/benefit the participants. The emphasis on group efforts is one of the main
reasons why Zhìnéng Qìgōng is so effective in healing.
5. Use of External Qì for healing will not deplete Dāntián Qì.
This characteristic also is the difference between Zhìnéng Qìgōng and other types of
Qìgōng. Since this has been mentioned in the characteristics of Zhìnéng Qìgōng section,
we will omit further explanation of it here.

46
Zhìnéng Qìgōng‘s Three Stages of Practice
練智能氣功的三個階段

1. External Hùn Yuán Stage1

This is the beginning stage for practitioners to strengthen their normal physiological
activities.
1) What is External Hùn Yuán?
External Hùn Yuán is a technical name. It refers to the transmutation of Nature Hùn
Yuán Qì with the mind intent. It enables Nature Hùn Yuán Qì to be easily absorbed
and used by the body. Since the process of transmutation normally occurs outside of
the body, it is called External Hùn Yuán. It has three meanings.
(1) The mind intent merges with xū kōng2—it also means to merge with the Primal
Hùn Yuán Qì. This will allow the Primal Hùn Yuán Qì to receive the information
(mind intention) and to synchronize with human Hùn Yuán Qì. Thus, it can be put
to use easily.
(2) The mind intent merges and strengthens the surrounding body Hùn Yuán Qì.
This will expand the body Hùn Yuán Qì’s external boundary and allow more
External Hùn Yuán Qì to be absorbed into the body.
(3) The mind intent merges with the skin’s permeating functions. This intent will
strengthen the skin’s function/abilities to release Internal Qì and to absorb the
External Qì.
[Translator’s Note. Xū 虛 is a special Chinese word with no equivalent in English.
The closest translation is “nebulous.” It has a meaning of existing yet not
existing—empty yet not empty. It describes something that does not have a
physical form nor occupies space. For example, although one can see and walk
around in an empty room which is filled with light smoke, one cannot say the
room is empty, because it is not, it is xū. Kōng 空 means empty. Xū kōng
normally refers to space/sky. It means to be immense and plenty—it is empty yet
not empty.]

2) The Effects of Practicing External Hùn Yuán

The following list describes the effects of practicing External Hun Yuan:
(1) strengthens the connections between the body and nature;
(2) absorbs the External Hùn Yuán Qì to replenish the body Hùn Yuán Qì; and

1
Wài hùn yuán jiē duàn 外混元階段
2
虛空
47
 (3) accelerates the process of improving the body functions from a normal stage
to a superior stage. For example, one can be aware of the existence of External
Qì, etc.

One may ask “How can it be possible to achieve these kinds of results by practicing
External Hùn Yuán?” According to modern science, the normal physiological
activities of any living thing—no matter whether it is a single cell or a complex
human body—needs to maintain the balance of a series of physiological functions
within the body. This balance is maintained by exchanging material, energy, and
information between the living thing and its surroundings.
In Qìgōng Science, metabolism is the process of a living entity’s releasing Internal
Qì, absorbing External Qì, and the transmutation of these two forms of Qì. These
processes occur mainly in the surrounding membrane—in a cell it is the
membrane; in a human it is the membrane and the skin. The membrane’s Qì
functions directly relate to physiological activities. When the function exceeds a
certain limit, it creates illness. Normally, a living entity depends on a natural
balancing mechanism to return its function back to normal. It will die once the
balancing mechanism is no longer working. All of these Qì functions occur inside
the body automatically and follow their own rhythm.
Qìgōng Science discovered this physiological process and observed that the mind
intent can influence this process. Following the nature of this process, the entity
develops certain Qìgōng methods to strengthen the processes of releasing Internal
Qì, absorbing External Qì, and transmuting these two forms of Qì. Consequently, it
will strengthen the metabolism. Also, it will gradually change the process from an
automatic to a mind intention.

2. Inner Hùn Yuán Stage1.

This stage leads the mindful (mind intended) physiological process into deeper level
stages.
1) What is Inner Hùn Yuán?
Inner Hùn Yuán is distinguished from External Hùn Yuán. It means the mind
intent merges with the Hùn Yuán Qì inside the body, enables it to permeate
inside the body (body and internal organs), and merges the skin, muscles,
tendons, bones, meridians, and the inner organs as one. This practice is based on
the foundation of accomplishing a particular External Hùn Yuán practice to
accumulate enough Hùn Yuán Qì. It is a process that leads Qì into the organs
deep inside the body. It requires high concentration and focus within the body.

1
Nèi hùn yuán jiē duàn 內混元階段
48
 2) The Effects of Practicing Inner Hùn Yuán.
The following list describes the effects of practicing Inner Hun Yuan:
(1) strengthens the abilities of directing and controlling Qì, and can lead Qì to all
parts of the body;
(2) strengthens self-control and the mind’s abilities, and stabilizes the emotions;
(3) develops a certain degree of the “feeling” ability—one can feel the changes
in Internal and External Qì;
(4) achieves the first stage of the mind and the body in harmony and in a
healthy stage; and
(5) strengthens the transmutation process between the Body Hùn Yuán Qì and
the Internal Organ Hùn Yuán Qì.

3. Central Hùn Yuán Stage1.

Since this is an advanced stage which very few practitioners can achieve, we will not
describe it.

1
Zhōng hùn yuán jiē duàn 中混元階段
49
PART TWO: THE METHODS

50
Lift Qì Up and Pour Qì Down Method 捧氣貫頂法

Lift Qì Up and Pour Qì Down Method is Zhìnéng Qìgōng’s first step Gōng (method). It is a
foundation Gōng for treating illness and strengthening the body. This method has the
following characteristics.

1. The mind merges with Qì. Use the mind to attract/induce Qì—the mind focuses
on the destination but not on a fixed route to move Qì. Through the
coordination between the posture’s open-close movements and the mind’s
intent to activate the functions of releasing Internal Qì outward and absorbing
External Qì inward, one can open up the connections between man and Nature
Hùn Yuán Qì. Lift Qì Up can sharpen the body’s sensing abilities. It belongs to
Zhìnéng Moving Qìgōng’s External Hùn Yuán Qì stage.

2. This is a proven and effective method for collecting and concentrating Qì. With
training in this method, one can quickly learn and apply the technique using
External Qì to cure illnesses.

51
The Descriptions of the Lift Qì Up and Pour Qì Down
Method
1. Brief Introduction to the Lift Qì Up and Pour Qì Down Method
The naming of the Zhìnéng Moving Qìgōng’s1 first step Gōng as the “Lift Qì Up and Pour
Qì Down Method” is based on the essence (root) of the method. Lift Qì Up (Pěng qì 捧氣
) means using the hands to hold up the Nature Hùn Yuán Qì. Pour Qì Down (Guàn dǐng 貫
頂) means delivering and permeating the held-up Qì into the body via the head.

Why do we use the word “Guàn 貫” but not the word “Guàn 灌”? It is because the
meaning is slightly different between the two. “Guàn 灌” means pouring into the space
between solids. “Guàn 貫” normally means permeating into solids. It has the implication
of permeating Qì throughout all solids, not just the body. “Pěng qì guàn dǐng 捧氣貫頂”
means to use the hands to lift Qì up, pour Qì down into the head, and permeate Qì
throughout the whole body. This is not only the meaning of the title; it is the
fundamental essence of the first step Gōng.
[Translator’s note. Pĕng (捧) means to use both hands to hold something (normally
above the ground). It does not mean to move or move up (Pĕng Qǐ 捧起). But in this
practice, we have to hold and lift Qì in order to pour it down. Because the term “lift”
has been used to describe this practice in English, “lift” rather than “hold” will be
used in this translation.]

The Lift Qì Up and Pour Qì Down Method consists of the following sections: (1) the
opening2; (2) moving from the front and lifting (or holding) Qì up from the sides [of the
body]3; (3) moving from the sides and lifting Qì up from the front4; (4) moving and lifting
Qì from a diagonal position5 (including returning Qì6); and (5) the Closing. There are a
total of five sections. The closing movements are the reverse of the opening movements.
The sequence of movements in sections (2) and (3) are similar.
Although there are many movements, in reality, this practice consists of only two
important parts: Lā Qì (collect Qì) and Guàn Qì7 (pour and permeate Qì). Lā Qì is the
preparation for Guán Qì. It belongs to traditional Qìgōng’s “Cǎi qì8” (collecting Qì) area.

1
Zhìnéng dòng gōng 智能動功
2
Qǐ shì 起式
3
Qián qǐ cè pěng qì 前起側捧氣
4
Cè qǐ qián pěng qì 側起前捧氣
5
Cè qián qǐ pěng qì 側前起捧氣
6
Huí qì 回氣
7
Lā Qì 拉氣, Guàn Qì 貫氣
8
採氣
52
(Cǎi qì methods usually merge the hand movements with the mind intent to collect the
External Qì into one’s own body). There are many different kinds of Lā Qì in the Lift Qì
Up and Pour Qì Down Method. It utilizes many concepts of Qì collecting techniques in
traditional Qìgōng, such as Sāncái cǎi qì1 (Heaven, earth, and man collecting Qì), Liùhé cǎi
qì2 (six direction collecting Qì), and Wǔháng cǎi qì3 (Five Elements collecting Qì), etc.
Guàn Qì consists of Guàn Qì (pouring and permeating) through the head and Guàn Qì
through the whole body in the first two sections. It evolved from traditional Qì gōng’s
“Guàn dǐng4” (Pour into the head) and “Wèi Qì5” (Feed Qì). “Guàn dǐng” is also called “Kāi
dǐng6” (opening the head) or “Mō dǐng7” (touching the head) and refers to the teacher
emitting Qì into the student’s head. Normally it is performed with chanting and special
mind intention. Usually, it would create a special internal feeling in the student’s body.
In turn, it would strengthen his/her belief and confidence in the practice.
Wèi Qì (feed Qì) is the technique used by the teacher to help the student to improve
his/her Qì function. This technique emits or replenishes Qì via the critical meridian points
to change the student’s Qì function. In the Lift Qì Up and Pour Qì Down Method, we pour
Qì and feed Qì into ourselves. In this method, we not only have the same results as
traditional Qìgōng’s pour Qì and feed Qì, it also enables us to quickly master the
technique to use External Qì for healing.

2. The Lift Qì Up and Pour Qì Down Method Works on External Hùn Yuán
External Hùn Yuán means the transmutation of the mind intent and External Hùn Yuán
Qì. Yet the transmutation is not the goal. The purpose of the transmutation is to allow
the body to be in a better position to absorb External Hùn Yuán Qì for one’s own use.
The design of the Lift Qì Up and Pour Qì Down Method is based on this purpose. The
following explains the reasons for this purpose.
According to Hùn Yuán Qì Theory, there is a layer of Body Hùn Yuán Qì scattered
alongside (engulfing) the body. This layer of Hùn Yuán Qì is the same as Hùn Yuán Qì
inside the body. Both of them are influenced by body movement (including different
organ activities). Qì inside the body disperses outward through pores in the skin,
Meridians and pressure points, and forms the Hùn Yuán Qì layer.

1
三才採氣
2
六合採氣
3
五行採氣
4
灌頂
5
餵氣
6
開頂
7
摩頂
53
This Hùn Yuán Qì layer is closely related to body functions. When the body function is in
an opening outward stage (for example: exhaling or issuing force outward), Hùn Yuán Qì
inside the body would follow to open and move outward. This stage would expand the
boundary of the Hùn Yuán Qì layer. When the body function is in an inward stage (like
inhaling or pulling inward), Hùn Yuán Qì inside the body will concentrate inward. Outside
Hùn Yuán Qì will follow and go inward. As a result, the outside Hùn Yuán Qì layer
boundary will shrink.
This is not just a simple Internal Qì moves outward and External Qì moves inward
movement; it is a process of transmutation between the human Hùn Yuán Qì and Nature
Hùn Yuán Qì. During this process, the more Body Hùn Yuán Qì disperses outward and the
higher the quality, the more it will merge and influence the Nature Hùn Yuán Qì. The
stronger the influence, the more the Nature Hùn Yuán Qì will go inside the body during
the inward movements. Thus it will strengthen the body’s vitality.
Because the mind can command and direct Qì and life activities, the Lift Qì Up and Pour
Qì Down Method skillfully combines the mind intent with open-close activities to
activate Hùn Yuán Qì’s in-out function. It opens up the connecting avenues between
man and nature and strengthens the body’s internal and external transmutation process.
One must be aware of this process of releasing Internal Qì and absorbing External Qì that
occurs naturally. It is not forced by mind intent. When the mind intent expands/opens
and merges with xū kōng (or the horizon), it will automatically activate the body’s
function to expand outward. Consequently, the Internal Hùn Yuán Qì will move outward.
Although the mind intent is not focused on Qì, Qì will move automatically. This Qì
outward and expanding movement occurs in every part of the body. It is the expanding
of the Hùn Yuán Qì layer outside of the body.
On other hand, when the mind intent merges with xū kōng, it is actually merging with
the Primal Hùn Yuán Qì. This merging will transmute the Body Qì with the Nature Hùn
Yuán Qì merging them into one. This transmutation is not automatic, it is “manmade.”
As the mind is thinking about the body, the mind intent is concentrating inward. This will
activate life functions to concentrate inward; the Qì outside of the body will follow and
concentrate inward.
One may wonder, would the way we employ the mind intent to expand outward to the
xū kōng be contradictory to the fundamental principle of Qìgōng practice—the conscious
training of the mind to focus inward? The answer is no. Part of conscious training is to
simplify or monopolize the mind’s activities. The mind intent merges with the xū kōng to
meet this requirement. Also, the purpose of conscious training is to help practitioners
achieve the Qìgōng state. When the mind intent merges with the xū kōng, it is in the

54
Qìgōng state—-a very high level Qìgōng state. As the Qing Dynasty (Qīng cháo 清朝)
Qìgōng Master Huáng Yuán Jí 黃元吉 pointed out:
If one can focus on the Qì in the xū kōng, this mind and this Shén will circulate with
Primal Qì. It is called Shén and Qì merged as one, it is how to cultivate the Dān.
唯能存心於虛無一氣, 此心此神即與太和元氣相往還, 所謂神氣合一, 烹煉而丹者
也. (樂育堂語錄)
3. Special Characteristics of the Lift Qì Up and Pour Qì Down Method
The fundamental principles of the Lift Qì Up and Pour Qì Down Method are the
following.

1) Merge Shén 神 (mind intent) with Qì—using the mind to attract/induce Qì and
focusing on both Shén and Qì. The Qì in this practice includes the Hùn Yuán Qì in
nature and Body Qì which includes the Qì inside the body and the Qì surrounding
the body. But mainly it is the Qì outside of the body.
2) Use the postures’ open-close movements to strengthen the mind’s open-close
activities. This is similar to Shén and the Posture practice1, but the focus point is
different. In this practice, the purpose is not on strengthening the postures, it is
on using the movements to activate the functions of releasing Internal Qì and
absorbing External Qì.
In order to achieve the above goal and requirements, it is required to have the
following.
a) The body is relaxed, the mind is calm, peaceful, and tranquil.
b) The postures should be natural, without rigidness, restraint, or pretentiousness.
c) The movements should be gentle, round, even, and continuous. There should
not be any stopping when it is performed quickly and no discontinuities when it
is performed slowly.
d) The key to good practice in this method is the mind’s open-close intention.
When opening, the mind intent opens to the horizon. When closing, the mind’s
intent is deep inside the body—the deeper the better.

4. Benefits
(1) By opening up the Qì flow between the body and the Nature Hùn Yuán Qì, one
can open up the meridians in the membranes, meridian points, and meridians

1
Shén xíng bìngzhòng 神形並重
55
 inside the body. In turn, Qì and blood will be harmonized and vitality will be
enhanced.
(2) By practicing this method, one can accumulate Qì quickly and have a strong Qì
sensation. Also, it is very effective in strengthening the body and in treating
illness.
(3) Through training in this method, one can sharpen sensory abilities and open up
certain hidden potential abilities. For example, one can have a better sense and
feeling of the natural environment.
(4) This method is proven to be very effective in collecting and concentrating Qì.
Through training in this method, one can learn and apply the techniques of using
External Qì to treat illness, such as forming a Qì Field to treat illness and forming
a Qì Field to help improve the practice.

56
The Form

1. Preparatory Posture
This position is a standing posture, except with the feet together. The whole body is
centered, and the arms relax downward naturally. The eyes look forward toward the
horizon. Close the eyes gently and withdraw the vision inward. Fig 1.

Fig 1

Say the Eight Essential Guidelines:

頂 天 立 地 Dĭng tiān lì dì Head touches sky, feet root to the ground.

形 鬆 意 充 xíng sōng yì chōng Body relaxes and mind expands outward.

外 敬 内 静 wài jĭng nèi jìng Outward expression is respectful and

internal feeling is tranquil.

心 澄 貌 恭 xīn chéng mào gōng Mind is clear and appearance reverent.

一 念 不 起 yī niàn bù qǐ Not a single thought is raised.

神 注 太 空 shén zhù tài kōng The mind expands and merges with space.

神 意 照 體 shén yi zhào tǐ Mind intent observes the body from space.

周 身 融 融 zhōu shēn róng róng The whole body is nourished with Qì.

57
2. Opening1
1) Leading with the small fingers,
rotate the palms to face toward the back.
Slowly raise the fingers and palms upward until the palms face the ground, with
finger tips pointing toward the front, and
form a right angle with the forearms.
Visualize the centers of the palms and the Earth Qì 2
connecting.
Using the shoulders as axes, the hands perform front and
back Lā Qì three times.
When pushing forward, the arms and body form
approximately a 15-degree angle, and the arms
pull back to the sides of the body. Fig 2.
[Translator’s note: Dr. Pang used Zhǎngxīn (掌心) to identify
the centers of the palms. Another term used for this area is
Láogōng (勞宮).]

Fig 2
2) Leading with the small fingers, Figu
re 1
relax the wrists, and rotate the centers of the palms to face each other.
Tiger Mouth3 points upward—with all the fingers pointing in one direction, rotate
thumbs 90 degrees.
[Translator’s note. The area formed by the index finger and the thumb is called
Tiger Mouth. “Rotate thumbs 90 degrees” means that the thumb and the index
finger are parallel to the ground.]

Arms are relaxed and at shoulder width.

Lift Qì upward from the front until the hands are at navel level.
Cup the centers of the palms slightly to redirect the palms to face the navel. Fig 3.
Then rotate the centers of palms downward.
Visualize the arms extending to infinity.
From infinity, the arms (hands at navel level) extend outward and along the sides
of the body to the back.

1
Qǐ shì 起式
2
Dì qì 地氣
3
Hǔkǒu 虎口
58
 Withdraw the forearms inward slightly to turn the centers of the palms inward,
and cup the centers of the palms slightly, delivering Qì to the Mìngmén1 (opposite
the navel). Fig 4
Then move the forearms upward and naturally withdraw the hands and wrists to
the sides of the ribcages with the centers of the palms facing upward.
Use the tips of the middle fingers to pour Qì into Dàbāo2 (on the spleen Meridian,
located between the 6th and 7th ribs). Fig 5

Fig 3 Fig 4 Fig 5

3) Extend the arms forward until they reach shoulder level,

slightly withdraw the palms and arms, and cup the centers of the palms slightly.
Middle fingers deliver Qì to Yìntáng3 which is between the eyebrows. Fig 6.
Slightly rotate the wrists until the fingers are facing each other diagonally.
Then push elbows outward—the force is from the elbows—to open the arms. Fig
7.

1
命門 DU4
2
大包 SP21
3
印堂 EX-HN3
59
 Fig 6 Fig 7

At shoulder level, the arms open to the sides to form a straight line.
Leading with the small fingers,
rotate the centers of the palms downward, then upward.
Visualize the palms and arms extending to the horizon.
Along the horizon, the palms move upward in an arc to the top of the head, and
then put the palms together. Fig 8.
Lower the hands down the front of the head to the chest into a praying-hands
position1.
Upper arms and the body form a 45-degree angle;
The forearms form a straight line, the middle finger tips point upward, and
the base of the thumbs point to Shānzhōng2—the heart center, Conception
Vessel Meridian, CV 17. Fig 9.

1
Héshí shǒu 合十手
2
膻中 RN17
60
 Fig 8 Fig 9

3. Begin from the Front, Lift Qì Up from the Sides1.

(1) From a praying hands position,
rotate the fingers to point toward the front, and
push outward until the arms are straight and at shoulder level. Fig 10.
Gradually separate the palms,
rotate the centers of the palms downward,
erect the palms and thrust outward (palms and fingers move upward,
centers of the palms protrude outward—palms and arms form a 90-degree
angle).
Visualize the palms and arms extending to the horizon,
push and pull three times toward the horizon.
During the push and pull movement,
the shoulder, elbow, and wrist act as one unit.
Both shoulders draw a vertical eclipse in an up, back, down, and forward
direction.
When pushing, use the base of the palms to lead the palms and arms to push
forward—the centers of the palms protrude outward.
When pulling back, lead with the shoulders, slightly drop elbows, and
cup the centers of palms.

1
Qián qǐ cè pěng qì 前起側捧氣
61
 Mind intent returns back into the body from the horizon [during each pulling
movement]. Fig 11.
Then erect the palms and push outward.
Visualize the palms and arms extending to the horizon.
Leading with the palms, the arms horizontally Lā Qì three times1.
Open arms approximately 15 degrees, close back to shoulder width. Fig 12.

Fig 10 Fig 11

Fig 12

1
Píng lā qì 平拉氣
62
(2) With the palms erect and pushed out, the arms circle to the sides to form a
straight line.
Erect the palms and push outward—visualize the palms and arms extending to
the horizon—push and pull three times.
When pushing, with the base of the palms leading, the palms and arms move
forward, and the centers of the palms protrude outward.
When pulling back, lead with the shoulders, slightly drop the elbows, and
cup the centers of the palms.
The mind intent returns back into the body from the horizon. Fig 13.
Then erect the palms and push outward.
Visualize the palms and arms extending to the horizon [during each push
movement].
Pull Qì up and down along the horizon three times.
Push arms up to 15 degrees, and then push back down to shoulder level. Fig 14.

Fig 13 Fig 14

(3) Relax the wrists and rotate the centers of the palms upward.
Visualize both hands extending to the horizon and
lift Qì upward along the horizon toward the head.
Stop and bend arms slightly when the wrists and shoulders are at the same
width.
Centers of the palms cup slightly and face downward toward the top of the
head.
Pause for one cycle of breath.
Deliver and permeate Qì to the head. Fig 15.
63
 Lower hands along the front of the body to the navel.
Connect the tips of the middle fingers and press the navel. Fig 16.

Fig 15 Fig 16

(4) The middle fingers separate and move along the waist at navel level to the back
to Mìngmén.
The middle fingers press Mìngmén.
Then lower the hands along the Gallbladder Meridian1 to the feet. Fig 17.
The hands move along the outside of the feet to the tips of the toes.
Put the hands on top of the feet (fingers and toes point forward in the same
direction). Press and knead Qì three times.
When pressing down, the knees bend slightly forward—the center of gravity of
the body moves forward toward the hands.
Visualize the centers of the palms going into the earth via the centers of the
feet.
When moving upward,
lift the knees and hips upward—the center of gravity moves toward the feet (the
heels), and the hands are stationary.
Withdraw the outward-going mind intent back into the body. Fig 18.

1
páng guāng jīng 膀胱經
64
 Then lift the hands slightly, turning the palms to face each other as if holding a
Qì ball. Imagine pulling up the earth Qì from the earth and holding it between
the hands.
Then separate the hands, turn the centers of the palms to face the inner legs
and move the hands upward along the three Yīn Foot Meridians1 to the navel.
Fig. 19.
The middle fingers press the navel.
Then separate the hands to the sides and return to the beginning position,
dropping the arms naturally to the sides of the body.

Fig 17 Fig 18 Fig 19

4. Begin from the Sides, Lift Qì Up from the Front2.

1) From the sides and with Yīn Palms3 (the centers of the palms facing downward),
the arms move upward to form a straight line. Fig 20.
Erect the palms and push outward.
Visualize the palms and arms extending to the horizon.
Along the horizon, push and pull along the sides of the body three times.
Fig 21.
When pushing, use the base of the palms to lead the palms and arms
to push forward—the centers of the palms protrude outward.
When pulling back, lead with the shoulders, slightly drop the elbows, and
cup the centers of the palms.

1
Zú sān yīn jīng 足三阴經
2
Cè qǐ qián pěng qì 側起前捧氣
3
Yīn zhǎng 陰掌
65
Mind intent returns from the horizon back into the body [during each pull
movement].

Fig 20 Fig 21

Then erect the palms and push outward.

Visualize the palms and arms extending to the horizon.
Horizontally, move the arms and hands three times at shoulder level along the
horizon in Lā Qì movements.
When moving toward the front, close the arms forward approximately 15
degrees.
When moving toward the back, open the arms to form a straight line. Fig 22, Fig
23.

Fig 22 Fig 23

66
2) Erect the palms and push out.
Visualize the palms and arms extending to the horizon—both arms close toward
the front along the horizon to shoulder width.
Hands push and pull three times toward the horizon.
When pushing, lead with the base of the palms to move the palms and arms
forward, and the centers of the palms protrude outward.
When pulling back, use the shoulders with the elbows slightly dropped,
cup the centers of the palms, and
withdraw the mind intent back into the body.
Then erect the palms and push outward.
Visualize the palms and arms extending to the horizon.
Along the horizon, push and pull Qì up and down three times.
When pushing up, push up to 15 degrees; when pulling down, pull back to
shoulder level. Fig 24.

Fig 24

3) Relax the wrists and rotate the centers of the palms upward.
Visualize both hands extending to the horizon and lift Qì up along the horizon
toward the head.
Stop and bend the arms slightly when the palms are above the head.
Cup the centers of the palms slightly and face toward the top of head.
Pause for one cycle of breath.
Deliver and permeate Qì into the head.
Lower the hands to Yìntáng.
Turn the centers of the palms inward, middle fingers press Yìntáng. Fig 25.

67
 Separate the fingers along the eyebrows to the back of the head to Yùzhĕn (玉
枕).
The middle fingers press Yùzhĕn.
Then lower the hands along the neck to the back of the spine.
The middle fingers press the third thoracic vertebra. Fig 26.

Fig 25 Fig 26

Rotate the hands over the shoulders to the front of the body, moving
underneath the armpits to the back.
Move the hands upward to the maximum position after reaching along the back.
Fig 27.
With the centers of the palms touching the back, the hands move downward
along the Gallbladder Meridian and Bladder Meridians1 to Mìngmén. The
middle fingers press Mìngmén. Fig 28.
Then the middle fingers separate and the finger tips move along the Belt
Meridian2, returning to the navel, the middle fingers press the navel.

1
Dǎn jīng 胆經 Páng guāng jīng 膀胱經
2
Dàimài 帶脈
68
 Fig 27 Fig 28

4) The hands move downward along the three Yīn Foot Meridians1 (on the inner
thighs) to the feet.
The hands move along the inner edges of the feet to the toes. Fig 29.
Put the hands on top of the feet, press downward and knead Qì three times.
When pressing down, the knees bend slightly forward—the center of gravity
moves forward to the hands.
Visualize the centers of the palms going into the earth via the centers of the
feet.
When moving up, lift the knees and the hips move upward—the center of
gravity moves toward the feet, and the hands are stationary—withdrawing the
outward-going mind intent back into the body.
Then slightly lift the hands, turning the palms to face each other as if holding a
Qì ball.
Imagine pulling up the earth Qì from the earth and hold it between the hands.
Then separate the hands, moving the hands along the outer sides of the feet to
the ankles.
Turn the centers of the palms facing toward the inner legs,
move upward along the Bladder Meridian2 to Mìngmén,
the middle fingers touch each other, and press Mìngmén. Fig 30.
Then separate the hands along the Belt Meridian and return to the navel.

1
Zú sān yīn jīng 足三阴經
2
Páng guāng jīng 膀胱經
69
 The middle fingers press the navel. Fig 30.
Separate the hands to the sides returning to the beginning position, and
drop the arms naturally along the sides of the body.

Fig 29 Fig 30

5. Diagonally Lift Qì Up1

1) Hold Qì up2
With Tiger Mouth facing upward and the hands cupped slightly as if holding
something, the arms form a 45-degree angle with the front of the body and
move upward. Fig 31.
Visualize lifting Qì up along the horizon to above the head, cup the palms slightly
and point toward the head.
Pause for one cycle of breath.
Pour and permeate Qì into the head. Fig 32.
Lower the hands along the ears to the front of the shoulders with the centers of
the palms facing outward toward the front. Fig 33, 34.

1
Cè qián qǐ pěng qì 側前起捧氣
2
pěng qì 捧氣
70
 Fig 31 Fig 32 Fig 33 Fig 34

2) Returning Qì1
(a) The right hand sits the wrist and pushes outward until the arm is almost
straight—relax the wrist.
Leading with the small fingers, rotate the palm to face left, cup the palm
slightly. Fig 35.
Scoop Qì to the left in a circular motion as if drawing an arc.
At about a 90-degree angle, the tip of the thumb presses the center of the
middle joint of the middle finger Zhōngkuí xué2.
The remaining three fingers close together gently. Fig 36.
Continue to scoop Qì to the left and to the back, to approximately 180
degrees.
Then from the back, the hand returns to the front of the left chest.
The middle finger presses Qìhù xué3, which is located underneath the left
collar bone (straight above the nipple).
Deliver and permeate Qì into Qìhù xué. Fig 37.

1
Huí qì 回氣
2
中魁穴 EX-UE4
3
氣戶穴 ST13
71
 Fig 35 Fig 36 Fig 37

(b) The left hand sits the wrist1 and pushes outward.
[Translator’s note. Sit the wrist refers to pushing open Shénmén2, so that the
palm and forearm form a 90-degree angle.]
Scoop Qì to the right approximately 180 degrees toward the back.
Repeat the right hand’s movements in the opposite direction toward the left
side.
(c) After scooping Qì, the forearms form a crossed position in front of the chest with
the upper arms and the body forming a 45-degree angle. Fig 38.
Naturally breathe in and out three times.
When inhaling, the middle fingers press Qìhù xué, and
release the pressure while exhaling.
Release the fingers from touching Zhōngkuí xué and Qìhù xué,
push forearms forward, and
rotate the wrists turning into a Lotus Palm3 Fig 39.
Close the hands into a praying-hands position in front of the chest4. Fig 40.

1
Zuò wàn 坐腕
2
神門 HT7
3
Liánhuā Zhǎng 蓮花掌
4
Xiōng qián héshí 胸前合十
72
 Fig 38 Fig 39 Fig 40

6. Closing1
The praying hands move upward to above the head, stretching upward.
Visualize the hands touching the top of the sky. Fig 41.
Separate the hands and rotate the centers of the palms toward the front.
Lower the arms along the sides to shoulder level.
Slowly rotate the centers of the palms to face upward.
Close the hands along the horizon to shoulder width and level.
Slightly withdraw the palms and arms, the middle fingers point to Yìntáng.
Fig 42.
Then withdraw the elbows.
With the finger tips pointing to the area between the 6th and 7th ribs,
the middle fingers deliver Qì to Dàbāo.
Then continue to extend the arms to the back and then to the sides of the body.
When the arms reach the sides, rotate the palms and wrists until the centers of the
palms face each other, and
move the arms forward closing in front of the body. Fig 43.
Place the hands upon the navel—male’s left hand touching the navel [and his right
hand directly on top of the left hand]. The female’s right hand touches the navel
[and her left hand is directly on top of the right hand]. The centers of the palms,
Zhǎngxīn or Láogōng, are directly on top of each other.

1
Shōu shì 收式
73
 Nourish Qì1 for a moment. Fig 44.
Separate the hands and return to the beginning position. Slowly open the eyes.

Fig 41 Fig 42

Fig 43 Fig 44

1
Yǎngqì 養氣
74
How to Practice Lift Qì Up and Pour Qì Down Method
Lift Qì Up and Pour Qì Down Method seems very simple, but it contains many wonderful
techniques and secrets from traditional types of Qìgōng. If practiced correctly, one can
directly reach a high level of Qìgōng achievement. Even with normal practice, one still
can easily obtain the intended results. Here, we will use both mind intent and the form
movements to describe the special requirements of correct practice.

1. Use the mind intent correctly1.

In order to fully utilize the mind’s intent to obtain the ultimate result, one must do
the following.
 Elevate and recognize the degree of the importance of Lift Qì Up and Pour Qì
Down Method.
 Deepen the understanding of the External Hùn Yuán2 practice.
 Combine practice with using the correct mind intent.
1) Elevate and recognize the degree of the importance of Lift Qì Up and Pour Qì
Down Method.
(a) This method contains advanced-level information. As mentioned before, the
structure and design of the Lift Qì Up and Pour Qì Down Method not only
concentrates on traditional Qìgōng’s special collecting and delivering Qì
techniques, it is also very detailed and covers all aspects of Qìgōng. Its
movements contain both regular and reverse directions. It fully utilizes Qì
and blood’s movement rhythm. This method focuses on the twelve “Skin
Area3”—part of the Meridian Theory.
This theory states that both Good Qì and Bad Qì enter the body through the
skin, from the skin to the small Meridians4, to the Lateral Meridians5, to the
Vertical Meridians6, and to the inner organs. The whole body inducing and
permeating technique used in this method is to pour and permeate good Qì
into the body. It also contains the secretive “Nine Palaces Thirteen Gates
Method7.” (The Nine Palaces Thirteen Gates Method is a special training
method in traditional Qìgōng. Dr. Páng Míng mentioned that he knows three

1
Zhèng què yùn yòng yì shí 正確運用意識
2
外混元
3
12 皮部
4
Sūn luò 孫絡
5
Luòmài 絡脈
6
Jīngmài 經脈
7
Jiǔ gōng shí sān mén 九宮十三門
75
 kinds of Nine Palaces Thirteen Gates Methods. They are: (1) Head’s Nine
Palaces Thirteen Gates Method1—also there is the Sixteen Gates method in
this method; (2) Whole Body’s Nine Palaces Thirteen Gates Method2; and (3)
the Lift Qì Up and Pour Qì Down Method’s Torso Nine Palaces Thirteen Gates
Method3.
The locations of the Nine Palaces Thirteen Gates are: Heaven’s Gate4—top of
the head; and Earth Gate5—Huìyīn (perineum); in the back of the body,
there are Yùzhěn6, Shēnzhù xué7 (beneath the third thoracic vertebra), and
Mìngmén (beneath the second lumbar vertebra). In the front of the body,
there are Yìntáng (between the eyebrows), the point between Shānzhōng
and Yùtáng xué8, and the Navel. On the sides of the body, there are Dàbāo
(underneath the armpit’s central line, between the sixth and seventh ribs),
and Jīngmén9 (tip of the twelfth rib).
Also, there is the Central Palace point Zhōnggōng diǎn10. It is a moving point
which can move up and down. The Upper location is at the center of the
head between the Yìntáng and Yùzhěn; the Lower location is at the center of
the body between the Navel and Mìngmén. Normally, we can fix this point at
the Hùn Yuán Qìào11 position, which is located in the body’s center line
between Shānzhōng and the Navel. Although the Lift Qì Up and Pour Qì
Down Method has eliminated the complexities of the traditional Nine
Palaces Thirteen Gates Method, it retains the pressure point locations while
delivering Qì. If one can concentrate on the delivery of Qì to the pressure
points while practicing, one not only can speed up his/her progress, one may
have unexpected results.
(b) There are high levels of practice methods within the practice. We emphasize
uniting with xū kōng during the practice. This open outward practice12 is one
of the fundamental characteristics of Zhìnéng Qìgōng. This Openness

1
Tóu bù jiǔ gōng shí sān mén 頭部九宮十三門
2
Zhōu shēn jiǔ gōng shí sān mén 周身九宮十三門
3
Qū tǐ jiǔ gōng shí sān mén 軀體九宮十三門
4
Tiānmén 天門
5
Dìhù 地戶
6
玉枕 BL9
7
身柱穴 DU12
8
玉堂穴 RN18
9
京門 GB25
10
中宮點
11
混元竅
12
Kāi fàng xìng 開放性
76
 characteristic is based on the Traditional Qìgōng’s “Use xū kōng as a stove1”
and “Use Taiji as a Pot2” advanced Qìgōng techniques.
Let us put aside the advanced methods in Traditional practice and just focus
on the mind merging with xū kōng. If one can truly understand it, one can
easily enter a high level of practice. The xū kōng is empty—if merged with
mindfulness, it can lead and induce the mind into a stage of nothingness. In
that stage, a slight movement in the mind can activate an obvious change in
Hùn Yuán Qì. Through it, one can experience what the Ancients described as
“when inhale, heaven and earth inhale with you3, when exhale, heaven and
earth exhale with you4.”
If one can reflect on one’s own body under that circumstance, one can
experience mindfulness directly. It is what the Ancients described as “point
to the source directly5.” Of course, not everyone can do it. But if one
continues to work on mindfulness, and is serious about understanding it, it
will be very helpful to improving one’s practice.
(c) There are many advanced collecting Qì techniques embedded in the
method. This method has many Lā Qì, and push and pull6 movements.
Synchronizing the palms’ in-out movements with the mind’s open-close
movement is an advanced technique in concentrating, collecting, and
nourishing Qì. Specifically the mind merges with xū kōng’s Hùn Yuán Qì7—
this belongs to the highest level of collecting Qì methods. For this reason,
many accomplished ancient Qìgōng Masters commended it.
Qīng Chéng Zhàngrén8 wrote:
“The way to collect and replenish Qì is not the same as collecting the Yī to
replenish the Yáng in the bedroom. It is to collect the universal Qì to replenish
one’s own Qì; to collect the universal Jīng (physical materials) to replenish one’s
own Jīng; to collect universal Shén (mind) to replenish one’s own Shén. Use the
Universe’s Huà 化 (transmutation) to create one’s own Huà; use the Universe’s
life to extend one’s own life. If the Universe Qì is not exhausted, one’s own Qì will
not be exhausted; if the Universe’s Huà is not stopped, one’s own Huà will not

1
Yǐ xū kōng wèi lú 以虛空為爐
2
Yǐ tàijí wéi dǐng 以太極為鼎
3
Yī xī zé tiān dì yǔ zhī jiē xī--吸則天地與之皆吸
4
Yī hū zé tiān dì yǔ zhī jiē hū--呼則天地與之皆呼
5
Zhí zhǐ běn yuán 直指本源
6
Tuī róu 推揉
7
虛空混元氣
8
青城丈人
77
 stop; if the Universe’s life is not damaged, one’s own life will not be damaged.
Because the Universe is continuously evolving, in turn one is continuously
evolving, then the Universe’s life is always new, and one’s own life is also always
new.”
“釆補之道,非房中採陰補陽之事,而係採天地之氣 以補我之氣,採天地之精 以補
我之精,採天地之神以補我之神,因天地之化,以造我之化,因天地之命, 以續我之命.
天地之氣不息,則我之氣不息矣,天地之化不止,則我之化亦不止矣,天地之命不壞,
則我之命亦不壞矣,因天地之生生不巳,以成我之生生不巳, 則天地之命常新,而我
之命亦常新矣.” (轉引自 (道家養生概要))
Huáng Yuánjí1 also pointed out:

“When practicing Tao, one must use Yuán Shén 元神 to nourish the nebulous
Yuán Qì 元氣, this Yuan Qì is not Jīng nor Qì nor Shén, yet it is Jīng, is Qì, is Shén.
It is Jīng, Qì and Shén as one. To practice a high level of Tao, one must have this
true nebulous Yuán Qì.”
大凡修道,必以虛靈之元神養虛無之元氣,此個元氣,非精非氣非神,然亦即精即氣
即神,是言精气神为一者也,然要修大道,非得此真虚元气不能也.
He also said that:
“This Qì is the nebulous primeval Qì which exists in space. It gave birth to heaven,
earth and man. If one has this nebulous Qì in his mind, then this mind, this Shén
will circulate with the universal Yuán Qì—it is called Shén and Qì merge as one to
cultivate the Dān.”
此气乃空中虚无元气,生天生地生人者,此也.唯能存心于虚无一气,此心此神即与
太和元气相往还, 所谓神气合一烹炼而丹者也. (乐育堂语录)
From this description we can have the idea that using the mind to merge with xū
kōng actually means to merge with space’s nebulous Hùn Yuán Qì. To collect the
nebulous Qì is one of the most advanced methods of collecting Qì.
2) Deepen the understanding of practicing External Hùn Yuán Method.
a) The External Hùn Yuán practice is based on the foundation of a human
being’s normal life activities. The process of transmuting Internal Qì with
External Qì outside the body is innate and automatic. The purpose of the
External Hùn Yuán practice is to consciously activate the process so the
results of strengthening and the improvement of life activities can be easily
obtained.

1
黃元吉
78
 b) One must have a clear and correct understanding that the External Hùn Yuán
practice emphasizes collecting External Qì inward. When practicing, one
must use the mind intent to visualize that the space is not empty, it is filled
with Hùn Yuán Qì, which is very even, formless, transparent, and has no
resistance. The practitioner should always pay attention to collecting this
External Qì into the body for his/her own use.
c) Practicing External Hùn Yuán, one must pay attention to strengthen the
body’s permeating functions1; to deepen every part of the body’s open-close
abilities; and to use the mind intent’s governing abilities to direct Qì to deep
inside the body and into the Center Line. The mind intent should not only
lead the Qì from outside to inside, it should actively pull Qì to inside the
body from the inside When practicing this way, some practitioners can
permeate Qì into the Central Meridian and achieve a high level of practice.
Even though one may not achieve a high level of practice, practicing this way
can strengthen the body’s permeating and awareness abilities.
d) When practicing External Hùn Yuán, one must fully understand the
application of Shén Qì which is an equally important Practice Method2.
[Translator’s note: the main characteristic of Shén and Qì Practice is that
Shén and Qì complement one another; they depend on and help each other.
There are four steps to this practice.
(a) Shén Thinking Qì. Qì is a unique substance that is formless and invisible
in normal circumstances. This practice requires the mind to integrate with
this unique substance. After a period of practice, one will begin to feel the
existence of Qì. Two kinds of Qì are present in this practice; External Qì and
Internal Qì. In the beginning, Zhìnéng Qìgōng concentrates on joining the
mind with External Qì.
(b) Shén Observing Qì. Observation means to feel and to see. When Shén
observes Qì, it means seeing Qì or feeling Qì.
(c) Shén into Qì. In Shén observes Qì, Shén is the observer and Qì is the
target. They are separate. This practice requires that Shén get inside Qì.
(d) Shén and Qì become one. In the Shén into Qì stage, Shén and Qì are still
separate. In this stage, Qì is cultivated to a point where it becomes Shén.]

1
Tōng tòu dù 通透度
2
Shénqì bìngzhòng 神氣並重
79
 3) Use the mind intent while practicing.
Here we mainly focus on the mind intent of the Eight Essential Guidelines1. The
form’s mind intent will be explained with the movements. One should say the
Eight Essential Guidelines before the practice. When saying these words, one
should be aware of their meaning. Also, one must feel what the Eight Essential
Guidelines are describing. It is an important step in adjusting the body and the
mind into the prerequisite conditions for the practice. It is not something that
can be excluded. The explanations of the Eight Essential Guidelines will be in the
next section.

2. Have correct movements2.

Practicing moving Qìgōng, one must follow the requirements of the movements.
The requirements vary in the different stages of the practice. At the beginning, if one
follows the requirements of this book, it will take about seventeen minutes to
perform the routine. Once one becomes proficient doing the form, one should pay
attention to synchronize the movements with the mind intent—to merge the mind
intent as described above with the movements.

When one is able to merge the movements with the mind intent, the next step is to
pay attention to the small details of the movements. For example, during the open
and close, and push and pull movements, the centers of the palms should add
protruding and cupping motions. The body can add undulating movements, etc. The
following is the brief introduction to the requirements.

1) Preparation and the Eight Essential Guidelines.

a) Preparation for the body’s posture.
The difference between Zhìnéng Moving Qìgōng and other moving Qìgōng is
Zhìnéng Qìgōng requires that the feet are together during preparation for the
practice. This is done because when putting the toes and the heels together, the
legs will touch each other; this position can connect the Kidney Meridian3 and
Yīn qiāo mài4. It has a special effect on nourishing and replenishing Kidney Qì.
Moreover, when the lower limbs are grouped as one, the whole Body Qì will be
united as one.

1
Bā jù kǒu jué 八句口訣
2
Zuò hǎo liàn gōng dòng zuò 做好練功動作
3
Shèn jīng 腎經
4
陰蹺脈
80
 To center the body, one must start from the head and follow “the Body posture
requirements” (Appendix A). The head is required to be upright as if it is
suspended by a string. The whole body is relaxed from the head to the feet. The
weight is shifted to the front of the feet, leading with Bǎihuì, rocking the body
slightly toward the front and backward. In this way, one can relax and be
balanced, and also can activate the Qì Field around the practitioner. It is very
beneficial for the practice.
The eyes look forward toward the horizon, close the eyelids slowly and evenly,
and withdraw the vision inward. This is the process of concentrating the mind’s
activities. The vision follows the mind’s intent withdrawing to the area
intersecting the perpendicular line from Bǎihuì to the ground, and merging as
one—this is a foundation technique in traditional Qìgōng. The mind intent and
the vision lead the Hùn Yuán Qì from the Universe into this intersecting point
uniting the mind and Qì, leading the practitioner into a Qìgōng State. When the
upper and lower eyelids close toward each other, the facial expression will be
smiling yet not smiling, and the facial muscles can be relaxed. The above
description lists the requirements of the beginning posture.
b) Eight Essential Guidelines of Zhìnéng Qìgōng1.

頂天立地 Dǐng tiān lì dì Head touches sky, feet root to the

ground.
形鬆意充 xìng sōng yì chōng Body relaxes and mind expands
outward.
外敬内静 wái Jìng nèi Jīng Outward expression is respectful
and internal feeling is tranquil.
心澄貌恭 xīn chéng mào gōng Mind is clear and appearance
reverent.
一念不起 yī niàn bù qǐ Not a single thought is raised.
神注太空 shén zhù tài kōng The mind expands and merges
with space.
神意照體 shén yi zhào tǐ Mind intent observes the body
from space.
周身融融 zhōu shēn róng róng Whole body is nourished with Qì.

1
Bā jù kǒu jué 八句口訣
81
 Mental preparation. Before practicing the Lift Qì Up and Pour Qì Down Method,
there are Eight Essential Guidelines to review mentally. These Eight Essential
Guidelines mainly emphasize using the mind intent. Generally speaking, their
purpose is to unite the practitioner with the Universe’s xū kōng. With the body
relaxed, the mind can observe this unification in a relaxed and tranquil state.
Through this observation, one further adjusts his/her body posture, mental
condition, and the Qì functions in the whole body, and enters into the practice
state.
Head touches sky. The Bǎihuì, located on the top of the head, pushes upward.
The blue sky is above the head. When pushed upward, the Bǎihuì will touch the
xū kōng in the blue sky. Do not analyze how high the sky is. Because the color
blue has vital information of ten thousand things, when the Qìgōng practitioner
visualizes the blue sky’s xū kōng, it will activate the practitioner’s vitality.
Feet root to the ground. When the feet step downward, they will reach the xū
kōng inside the earth. One cannot think about standing on the ground, on the
floor, or on the concrete. To imagine all of these materials will confine the
practitioner’s mind, and the Body Qì will stay at the surface of solid materials. As
human beings, we are standing on solid earth, and the earth is enveloped by air.
In one of his writings, Wáng Bīng1 of the Tang Dynasty2 said that the reason the
earth can stay afloat in xū kōng is because it is supported by the air. The earth is
supported and lifted by the air; the earth is just a small particle in the xū kōng.
The practitioner must imagine himself/herself as the earth and be surrounded
by air and emptiness. In doing so, one can merge the Body Qì with universal Qì
though the mind intent.
Only through such imagination can we have a foundation to practice “Man and
Heaven Merge as One3.” We can use an example of an egg to illustrate this idea.
There is a yolk and egg white inside an egg. If we are inside the yolk, then we
and the yolk will be engulfed by the egg white. We live on the earth—the earth
is engulfed by Qì and emptiness. If one can imagine that one is the yolk, then it is
very natural to merge with the egg white to become one. When one can imagine
and use this concept, one would not be confined to just sky and the earth. One
would naturally merge with xū kōng as one. (One can also imagine one’s head is
above the clouds, the feet are in the earth).

1
王冰
2
Táng cháo 唐朝
3
Rén tiān hún huà 人天渾化
82
 Although we do not mention Yīn and Yáng nor Heaven and Earth Qì1 in practicing
Zhìnéng Qìgōng, we live on the earth and connect with the earth. When we
practice, we collect the most Primal Hùn Yuán Qì from outside the body. The
earth also contains this level of Primal Hùn Yuán Qì—all things in the earth are
evolved from Hùn Yuán Qì. So when we merge with the heaven and the earth
before practice, we merge with the most basic/available material. That is why
we need to “touch sky, stand on earth” at the very beginning of the practice.
Body relaxes, mind expands outward. The body relaxes means that the physical
body is relaxed. Mind expands means that the mind intent expands outward.
The detailed explanations will be discussed in “Dr. Pang Ming’s third book: The
Essence of Zhìnéng Qìgōng Science2.” Here, we will briefly discuss how the
application of these sentences work with the form.
The “body relaxes” requires relaxing the skin, the muscles, tendons, blood
vessels, bones, and the internal organs. This is based on relaxing the mind first,
and follows with the mind’s intentions. One can use the mind’s imagination to
help loosen up and open the pores in the skin, and relax the capillaries in the
muscles. This intention can help Qì’s in and out function.
Mind expands has two implications:
(a) The mind intent permeates the physical body. It means following the
relaxation intention—the mind is aware of each section of the body which is
relaxing (normally the mind intent occurs first, leading, and directing each
body section to relax). When the mind intent is strong, Qì is abundant. This
concept means that the mind is the leader and that Qì follows the mind.
When the mind arrives, Qì arrives3.
(b) The mind intent expands to the space outside of the body. This requires the
mind intent to permeate the space between heaven and earth in six
directions4 (up and down, left and right, and front and back). It is usually
done with the help of the imagination, such as imagining that one becomes a
giant with his/her head touching the sky, and the feet touching into the
earth. The whole body balloons outward to fill up the whole space; or one
can imagine that one’s mind intent fills the space between heaven and
earth. In other words, it is the mind’s intention to expand to the point that it

1
Tiān dì zhī qì 天地之氣
2
Zhìnéng Qìgōng Kē xué jīng yì 智能氣功科學精義
3
Yì wèi shuài, yì dào qì dào 意為帥,意到氣到
4
Tiān dì liù hé 天地六合
83
 can engulf the heaven and the earth. This will help to merge one’s mind
intent with the Universe Hùn Yuán Qì.
The “body relaxes and the mind expands” are complementary to each
other. This relationship between the two is very obvious when the mind
permeates and expands within the body and the body is physically relaxed.
The physical body will become sluggish when it relaxes without expanding
the mind intent; to have the mind intent but not a relaxed body, one will
become stiff and tense. Only by using both at the same time can one achieve
the soft and agile state of “relaxed but not sluggish, tense but not stiff1.”
Being able to achieve “Body relaxes and mind expands” is a key step in
practicing the Lift Qì Up and Pour Qì Down Method. Besides, it can produce
a peaceful and tranquil mind, and a smooth flow of Qì. It can also strengthen
the practitioner’s permeating abilities. The process is to relax physically,
permeate with mind intent, and fill the body with mind intent2. With a
relaxed body, the mind intent permeates into the body; in the meantime, Qì
will follow to fill the body. When the mind intent permeates the body, the
awareness of the body will increase, and one will be able to feel his/her
internal conditions3.
Outward expression is respectful and internal feeling is tranquil.
Respectful (Jìng 敬) means to be quiet in a respectful way, not being sluggish,
and being careful. It means to treat people and things with high esteem.
Tranquil (Jìng 靜) means single minded and concentration. Most Qìgōng
practitioners know the important part that “tranquility” plays in Qìgōng, but
most ignore the “respectful” part. In fact, a respectful mind set is very helpful in
achieving tranquility. For example, would you have any distracting thoughts at
the moment you meet the person you highly respect and adore? It is undeniable
that these indescribable feelings, the blood running, and the heart pounding
sensation are produced by the reverent mind.
According to Qìgōng theory, a respectful mind can lead to concentration
(tranquility). It can stimulate vitality. There are many writings and descriptions
about this concept in the book “Guǎnzi 管子”—such as the following: “be
respectful and let go of distractions, Jīng will come automatically4; “appearance

1
Sōng ér bù xiè, jǐn ér bù jiāng 鬆而不懈,緊而不僵
2
Sōng 松, tòu 透, chōng 充
3
Nèijǐng 內景
4
Jìng chú qí shě, jīng jiàng zì lái 敬除其舍,精將自來
84
 is respectful and reverent, Jīng will be centered by itself1; and “people with a
respectful outside and tranquil inside, will return to the primal virtue/soul2, etc.
Chéng Yīchuān 程伊川 of the Song Dynasty3 said that “the best way to achieve
Tao is through respect. Respect can lead one directly to Tao4.”
As described above, one must have a respectful mind to practice Qìgōng.
Ancient Qìgōng masters required students to respect the teachers. In fact,
through the process of respecting the teachers, the students strengthened their
own cultivation. Zhìnéng Qìgōng is against worshipping any individual; it does
not require the students to respect the teachers in this ancient way. However,
each practitioner should respect Qìgōng Science, and respect his/her own
practice. Only with respect and avoidance of slacking off, can one practice
meticulously, and get into the Qìgōng State (Qìgōng tài 氣功態) quickly.

Mind is clear, appearance is reverent. Clarity “chéng (澄)” means clear and
transparent. Reverent “Gōng (恭)” means an attitude of adoration. There is a
slight difference between “Gōng” and “Jìng (敬).” “Jìng” is mainly an internal
feeling. “Gōng” is the physical expression of that feeling. This statement is the
extension of “Respectful outside and tranquil inside.” “Chéng” is the extension
of quiet (tranquility). The mind is as quiet as still water—clear and transparent. It
indicates that the mind does not have any thoughts; it is as transparent as water,
and as clear as a mirror. Thus, it will strengthen the mind’s observing abilities.
Reverent “Gōng” is an extension of respect “Jìng.” which allows (extends) the
inner respectful feeling to become external expressions. This will put both
mental and physical conditions into a respectful state. In turn, this will bring one
into a deeper Qìgōng State.
Not a single thought is raised. The mind expands and merges with space.
These two statements have the same meaning. Based on the previously
mentioned “be respectful and be tranquil.” this statement requires the
practitioner to concentrate, and to be empty of distracting thoughts. But it is not
to say that one does not think of anything, or does not get involved. Due to the
fact that most people cannot achieve the state of “not a single thought arises.” it
requires the practitioner to merge the mind intent with xū kōng (space). It
means to focus on the xū kōng. This not only follows the principle points of

1
Yán róng wèijìng, jīng jiàng zì ding 嚴容畏敬,精將自定
2
Wài jìng ér nèi jìng zhě, bì fǎn qí xìng 外敬而內靜者,必反其性
3
Sòng cháo 宋朝
4
Rù dào mò ruò jìng, jìng yǐ zhí nèi 入道莫若敬,敬以直内
85
 Qìgōng practice (inward mind activities1), but it is also a high level Qìgōng
practice technique. In order to have a deeper understanding of this concept, we
can explain it in the following way.
Zhìnéng Qìgōng belongs to an Open System, and requires that the practitioner
merge the body and the mind with his/her surroundings. Through mind intent,
one uses these two statements to merge the body with nature to become one
entity. It is a very effective technique. In traditional Qìgōng, the highest-level
practicing technique is to “use xū kōng (space) as a stove2, the body as the pot3,
and the mind intent as the herb 4 .” (Regular methods use the following
techniques: the body as a stove5, the mind as the pot6; or stomach as a stove7,
and the head as the pot8; or use the lower Dāntián as the stove9, and the middle
Dāntián as the pot10, etc.
Use xū kōng as the stove and the body as the pot means to use the Hùn Yuán Qì
in the xū kōng to purify the practitioner’s body and mind. With practice, the
mind activities (the herb) become purer and purer. The key part of this type of
practice is that the mind intent cannot stay within one’s own body—it must stay
outside. This way one can easily absorb the External Hùn Yuán Qì for one’s own
use, and slowly merge nature with one’s own body. This is what the Ancients
called “Outside the body yet store inside the body11.” This is the technique
ancient practitioners used to achieve “Man and Nature become One.”
Of course, the way that the Zhìnéng Qìgōng practice of External Hùn Yuán uses
“no distracting thoughts, think space.” and the mind intent merges with xū kōng
technique is not the same as the high level technique mentioned by ancient
practitioners. (In reality, very few ancient practitioners were successful in using
the emptiness as a stove and the pot technique to cultivate Qì). The purpose for
focusing the mind intent on space is to merge it with the blue sky. When it
merges with the empty and unobtrusive space, it can put the mind into a non-
distracting, non-doing, unoccupied, and tranquil state, and a state of clarity.

1
Nèi xiàng xìng yùn yòng yì shí 內向性運用意識
2
Yǐ tiān dì xū kōng wèi lú 以天地虛空為爐
3
Yǐ zì yǐ de shēn wèi dǐng 以自已的身為鼎
4
Yǐ zìyǐ de jīng shén wèi yàocái 以自已的精神為藥材
5
Yǐ shēn wèi lú 以身為爐
6
Yǐ xīn wèi dǐng 以心為鼎
7
Yǐ Fù wèi lú 以腹為爐
8
Yǐ tóu wèi dǐng 以頭為鼎
9
Xià dāntián wèi lú 以下丹田為爐
10
Zhōng dāntián wèi dǐng 以中丹田為鼎
11
Wài qí shēn ér shēn cún 外其身而身存
86
 Mind intent observes the body from space. The Body is nourished with Qì.
As the mind is focusing on space, the practitioner brings back his/her awareness
from the xū kōng to observe and to examine the body. Because when the mind
and space merge, they will merge with the xū kōng Hùn Yuán Qì1 to become one.
Thus, when one brings his/her awareness back to observe the body, the Hùn
Yuán Qì will automatically go into the body. This xū kōng Hùn Yuán Qì will fill,
strengthen, and harmonize the body Hùn Yuán Qì. The whole body will have a
feeling of warmth and relaxation2.
In order to bring back one’s awareness more effectively from the xū kōng, and
to bring in more Hùn Yuán Qì , one can say one of the Mantras “Kōng, Qīng, lái,
lǐ3” or “Ǎn, lán, lái, lǐ4.” The purpose of using these words is twofold. First, the
purpose is to use the sound vibration to achieve the result. The second purpose
is to use the meaning of the words to lead the Qì in the xū kōng into the body. It
will help to bring one’s awareness from the xū kōng back into the body while
saying these words. (Kōng 空 means emptiness, Qīng 青 means green color, lái
來 means come, and lǐ 裡 means within, Ǎn 唵 has no meaning, lán 藍 means
blue color).
Overall, the Eight Essential Guidelines is a very good Qìgōng method by itself.
They contain a complete practicing process in their contents. With the body and
mind adjustments, one begins with a non-practicing state, and enters into the
practicing state, into a concentration state, and into a man and nature
harmonized and integrated state. If one can achieve this state, it is considered
that one has reached a good proficiency in his/her practice in traditional Qìgōng.
However, Zhìnéng Qìgōng requires the practitioner aggressively to improve
his/her mind and body. It considers this process too passive. One should create
ways to harmonize with nature. So one must continue the practice while
retrieving the mind from space and merge it with the body—in this way one
would maintain the practice as “one within the Qì,” “ the Qì within one,” and the
“man and nature as one” state5.

1
虛空混元氣
2
Zhōu shēn róng róng 周身融融
3
空青來裡
4
唵藍來裡
5
人在氣中, 氣在人中,天人渾化
87
2. Movements
1) Opening posture/sequence
Rotate the palms upward and press down to pull Qì. The movement
requirements are the following.
(1) Starting from the sides of the body, and leading with the little fingers, turn
the centers of the palms backward, using the wrists as pivot points, move
the palms and fingers upward toward the front. When rotating the palms,
one must rotate the arms and shoulders as one unit, turn the hands and
arms about a quarter of a circle.
(2) When doing the push and pull movements during the press downward to Lā
Qì movement, beginners can use a straight front and back approach—push
forward fifteen degrees, and then pull back to the beginning position. Once
one becomes proficient, this push-pull movement can be performed as if
drawing an arc along an elliptical route. Also, it should be performed with
slightly up and down movements. This would cause the centers of the palms
to protrude outward and to cup inward, creating one movement of tension
and one of relaxation.
(3) When the hands push forward, the centers of the palms protrude outward
and press downward. As the hands push to the maximum, cup and retrieve
the centers of the palms. Protrude the centers of the palms outward when
pulling back, cup and retrieve the centers as the hands move back to their
original positions. This will create a “protrude-cup, protrude-cup” rhythm as
the hands move back and forth.
(4) When the hands press down, the mind intent presses down into the xū kōng
underneath the ground. The mind intent leads the Body Qì outward and into
the xū kōng to merge with the Qì in the xū kōng. Relax the body. Cup the
hands slightly when pulling back, absorbing the earth Qì as one draws this
small ellipse. If one examines only the movement, it is a push and pull
movement, but it actually uses the small protrude-cup motion to achieve the
result of one open and one close movement. Following the open and close
movement, the body expands outward and contracts inward.
(5) After three push and pull movements, relax the wrists and rotate the palms.
Do not neglect this movement and do not perform it mindlessly. This
movement requires leading with the small fingers—from a facing the ground
position, the palms turn a quarter of a circle to return to the original position
with the centers of the palms facing the thighs.

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 Also, the shoulders and the arms should return to the original position at the
same time—this way, the Body Qì will be whole and not concentrated in the
hands. When the hands relax downward, one must imagine the hands going
deep inside the xū kōng beneath the earth to hold and move Qì upward.
When holding and lifting the Qì ball, which has a huge Qì tail which is still
connecting to the xū kōng from the earth, the hands must be carefully held
and must treasure the Qì ball.
(6) When the hands cup inward slightly to face the navel, the mind intent is to
deliver the Qì ball into the navel. This way, one delivers uninterrupted Hùn
Yuán Qì from the earth into the navel. One must think deep inside the body,
all the way to Mìngmén. This way, the Hùn Yuán Qì from the earth will
permeate the Dāntián. The Dāntián Qì will be sufficient.
(7) Then, still leading with the small fingers, rotate the centers of the palms
downward, rotating the arms at the same time. Circle the hands around the
body at navel level. The rotating palms and circling around movements
should be even and continuous, avoiding rigid, angular movements. This is
done to move along the surface of the earth (Dìpán 地盘). The hands
pressing the earth and touching the horizon will put the body between
heaven and earth, and enable the body to absorb the Hùn Yuán Qì in
heaven, the earth, and in the xū kōng all at the same time.
(8) Circle the hands to the back to shoulder width, turning the palms to face
Mìngmén, and at the same time, bend the elbows outward slightly—this
way, the hands can be at the same level as the Mìngmén. When turning the
palms to face Mìngmén, one should think deep inside the body through to
Mìngmén.
(9) The next movement is the hands reaching under the armpits, and the middle
fingers pressing Dàbāo (located between the sixth and seventh ribs, directly
under the centers of the armpits). This is a key area. There are fifteen big
collateral points1. Every collateral meridian has a collateral point. Dàbāo is
the Spleen Meridian’s big collateral point. To cultivate Hùn Yuán Qì, we must
open all the collateral meridians. Pressing this point helps to open the
collateral meridians. When we press Dàbāo, we must concentrate and focus
on the middle fingers pressing inward as if the middle finger tips are
touching each other inside the body. This can make opening the meridians

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 easier. When that happens, one would have a special sensation running
through the whole body, all the way into the inner organs; sometimes, it
would run from the inside toward outside the body, and sometimes from
the outside running inward. The collateral Meridian Qì runs smoothly and
harmoniously.
(10) To press Dàbāo, one may use the finger tips to draw a small circle from the
back toward the front, and then press. When the arms extend outward, the
hands are in a position as if holding something—this position is to receive
the Qì from heaven. Use the mind intent to connect the arms (as if the arms
are connected with something).
(11) When in this pointing to the Yìntáng movement, beginners can cup the
palms slightly. Once one becomes proficient, one can point the tips of the
middle fingers to Yìntáng to deliver the Hùn Yuán Qì ball in the hands to the
Yìntáng—the smaller the pointing to the Yìntáng movement, the better. The
middle finger tips join each other at Yìntáng as if they are connected by two
threads. This way, inside the Yìntáng will have a bloated, tense, and
vibrating feeling; sometimes even the base of the ears would have this
vibrating sensation. The Qì will enter the head to open the Upper Dāntián1.
It will increase the sensibilities of the meridian points inside the head, and
will be very beneficial for opening the Heaven Eye2. It will also help with the
development of acuity.
(12) The force for the elbows and the arms pushing outward is from the
shoulders; therefore, it is the shoulders leading the elbows to push open.
The centers of the palms rotate slightly upward and push outward
diagonally. For beginners, just pushing outward diagonally is sufficient. After
some practice, one can experience three kinds of forces. The first force
occurs when the back and the ribs expand outward—one feels as if he/she is
not able to move. The second force occurs when the shoulders and the
elbows open sideways—one feels as if there is an attracting force between
the arms, and cannot open the elbows. The third force occurs when one
feels that the space between the arms is full of Qì as if there is a huge Qì Ball
expanding outward.

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Kāi tiānmù 開天目
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 (13) Circle the arms around the body along the horizon with the palms erect and
pushing outward. With this movement, one can connect the internal and
External Qì, and unite them as one.
(14) When the arms almost form a straight line, leading with the small fingers,
rotate the arms a quarter of a circle downward to turn the centers of the
palms facing toward the ground. Rotate and move the arms and palms
upward from the sides in an arching motion, and continue to turn until the
palms face the sky. This movement must be round and continuous to
maintain an uninterrupted Qì flow. When rotating the palms, the mind
intent is at the horizon. Following the rotation of the palms, one
moves/scoops the Qì, and holds and lifts it upward along the edge of the
blue sky. The body should be straight yet relaxed. The hands are in a position
as if holding something. One would feel physical exertion and heaviness
between the arms. This is the result from holding the heaven and earth Qì,
and also is an indication of sufficient Qì in the arms. In the process of holding
Qì upward, the arms are also gathering Qì from xū kōng to the center of
heaven—the mind intent needs to direct this Qì to concentrate at the center
of the highest point along the edge of the sky—it is also called the center of
heaven1. Following the movement of the hands to close toward the center of
heaven, the gathered Qì will descend and enter the head. Use the mind
intent to direct it into the body.
(15) Lower the hands and the arms—when the wrists almost reach the top of the
head, move the hands to in front of the face, and continue to move
downward. Relax the shoulders, level the elbows, round the shoulder
blades, and open the armpits—the armpits must remain empty. Continue to
lower the hands until they are in front of the chest forming a praying-hands
position. The wrists and forearms cannot be lower than the chest with the
thumbs at about Shānzhōng level. The upper arms and the body form a
forty-five degree angle, as if supported by a Qì balloon inside the elbows and
arms. This position is called praying hands in front of the chest. This posture
not only can maintain the Qì in the arms circulating in a circular fashion, it is
very helpful to obtain concentration—many religions use this posture as a
form of greeting.

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 This opening sequence seems very simple; it actually goes through the Earth
Route1, the Man Route2, and the Heaven Route3. Heaven, earth, and man are
three routes—it is also called the “Three-Route Posture4.” From rotating the
palms to Lā Qì to pointing to the navel to deliver Qì to the lower Dāntián is the
Earth Route. Pressing Dàbāo to deliver Qì to the middle Dāntián, and turning the
palms to point to the Yìntáng to deliver Qì to the upper Dāntián is the Heaven
Route. Closing the hands on top of the head to deliver Qì to Bǎihuì and Tiānmén,
the hands form a praying-hands position in front of the chest—this belongs to
the Man Route which will connect both the upper and lower Dāntiáns. Zhìnéng
Qìgōng collects Hùn Yuán Qì. It does not work on heaven Yáng Qì5 and earth Yīn
Qì6, but we can use different ways to understand and experience these types of
Qì.
2) First Section of Lift Qì Up and Pour Qì Down Method: Commencing from the
front and lifting Qì up from the side.

(1) From the praying-hands position of the opening sequence, rotate the palms
and the fingers to point to the front and push them forward in a horizontal,
straight line (not diagonally). When erecting the palms, separate the little
fingers first, then the ring fingers, and follow by separating the middle
fingers—a triangle will be formed by the thumbs and index fingers still being
connected. (After practicing for a period of time, one can observe Qì, and
other visual sensations inside the triangle by squeezing the eyes). Then
separate the index fingers first, and follow by separating the thumbs. When
separating the thumbs, one may experience both attracting and pulling
apart forces between the thumbs. The process of pulling the thumbs apart
should be done slowly.

(2) Separate the palms to shoulder width, and continue with the push and pull
movements. During the push and pull movements, one should use the mind
intent’s in and out to activate Qì’s in and out function; but one should focus
on the mind intent only, not on Qì . When pushing, the mind intent is to
focus on the horizon—the Qì will follow the mind intent to go to the horizon.
Do not wonder how the Qì will get there. When pulling, the mind intent is to
focus inside the body—the Qì will follow the mind intent to permeate into

1
Dìpán 地盤
2
rénpán 人盤
3
Tiānpán 天盤
4
Sāncái shì 三才式
5
Tiān Yáng 天陽
6
Dì yīn 地陰
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the body. The mind moves, and the Qì follows. This is how to use the mind
to induce Qì.
By using the push and pull movement, and leading with the mind intent, one
activates the Internal Qì to release outward and to merge with the nature
Hùn Yuán Qì. This will form a thick body Hùn Yuán Qì field surrounding the
practitioner. When the mind intent and the movement withdraw inward and
focus inside the body, it will lead the External Qì inward. The natural Hùn
Yuán Qì will be concentrated inside the body. This will strengthen and
increase the amount of Hùn Yuán Qì inside the body.
During the push and pull movement, one must release (push) first, and then
absorb (pull), but do not pull back as soon as the arms are straightened. It is
the mind intent leading the Internal Qì releasing outward first, and after the
mind intent merges with the External Hùn Yuán Qì, then pull back. When
pulling back, one should use the shoulder blades, like a train wheel lever, to
pull back. The elbows are relaxed and slightly bent, the wrists are relaxed
and should not be lower than the shoulders. The palms are slightly cupped
as if the thumbs and little fingers are connected to each other about 10 cm.
in front; but do not close the fingers—the posture feels as if one is holding
something.
When pulling back, the shoulders relax first, and then move upward and
backward to rotate in a half circle. When pushing, the shoulders rotate
downward and forward to finish the other half of the circle. The shoulders
and shoulder blades end up drawing a full circle. When pushing, the
shoulders push all the way to the wrists, sit the palms to open Shénmén
(located between the ulna and carpals). Erect the palms, leading with
Shénmén, the hands push forward with the centers of the palms protruding
outward and the fingertips pointing backward.
The push and pull movement should not be too big. It should be like
kneading an elastic ball at the horizon. The ball would drop if the movement
is too big. With small, slow, gentle, and undulating movements, one can
increase the degree of stickiness between the internal and External Qì, and
minimize the difficulty of combining two separated Qì surfaces. One should
apply the same principles to the front and side push and pull movements.
Slowly, one will experience the Qì sensation, and the resistance in the arms.
Horizontal Lā Qì. For beginners, the requirement for the open and close
movement is that it should not be too big—no more than fifteen degrees.
With the centers of the palms protruding outward, and the finger tips

93
 pointing backward, the released Qì will re-circle back. Once one becomes
proficient in this practice, the open and close movement is not performed in
a straight-in straight-out fashion. The centers of the palms should have a
cup-protrude-cup process. One open and close movement has four small
steps: the centers of the palms protrude outward at the midway of the
opening/closing movement, and cup the palms at the end of the movement.
This protruding and cupping movement will draw an eclipse like an infinity
sign. This way the Qì sensation in the hands will be strong. Following the
hands’ protruding-cupping motion, the body also should have a release-
absorb motion. This motion is to release the Internal Qì in the body and
absorb the External Qì, ideally, at the same time. If one can have that kind of
mindfulness in each movement, one can increase the amount of Qì being
absorbed, and the body will become healthier.

(3) After horizontal Lā Qì, push outward with the palms erect, and circle around
to the sides of the body. With this movement, the Qì will expand. If the mind
intent follows the hands expanding outward along the horizon, it will merge
one’s own Qì with the Qì in the xū kōng. After forming a straight line, repeat
the push and pull movements. The mind intent is very similar to the front (of
the body) push and pull movement with a small difference. The purpose of
the movement on the sides of the body is to concentrate on absorbing Qì.
Up and down Lā Qì‘s requirement is the same as that of horizontal Lā Qì. At
the beginning, the arms move up to about fifteen degrees, and then move
down back to shoulder level. Once one becomes proficient, and has Qì
sensations, the movement should have the “cup-protrude-cup” ellipse. We
use the protruding and cupping movement to induce the Qì function to
release and absorb. Do not force the issue at the beginning; the Qì would
not be there if the movements are forced. One should take it one step at a
time, the body and the hands will be relaxed and will be able to undulate—
based on the degree of proficiency.

(4) The movement “Relax the wrists and turn palms” means to lower the palms
and the fingers. Imagine the five fingers are five Qì columns in an erect
position at the horizon. The mind intent is to lower these Qì columns parallel
to the ground, and then turn the palms as if scooping water with a scoop.
Turn a half circle, scoop the Qì up from underneath the earth. The
movement of “lowering the fingers, turning the palms, and scooping Qì”
(“Relax wrists and turn palms”) will feel as if one is lifting up a Qì ball from
the horizon. When lifting up Qì, one must relax the muscles, and move up
(the force) from the third thoracic vertebra. One would feel the heaviness of

94
 the arms and shoulders as if they were being pressed down by many kilos of
Qì. The hands hold Qì upward along the blue sky; the mind intent is the
same as in the same movement in the opening sequence. The Qì is
continuously pouring into the body (one does not wait until after the hands
reach above the head, and then pour Qì down).

(5) When the hands reach above the head, and are at about shoulder width, cup
the palms slightly. The Qì will pour into the body through the top of the head
like a huge column of Qì descending from the sky. One should be aware of
Huìyīn and Yǒngquán—do not think about the routes for the Qì to follow.
Stop for a cycle of natural breath to pour Qì down through the body.
Following the inhale and exhale to relax the body and sink the Qì, one also
should use the mind intent to help induce the Qì into the body.

(6) Following the exhalation, the hands move and induce the Qì downward.
When the hands are in front of the face, one should imagine that there are
five huge hooks inside the body combing downward. This intention will
increase the body’s permeating abilities. Lower the hands to the chest level
and turn the palms to face the chest, but do not touch the skin. The hands
should move downward about 1 cm. away from the body. The mind intent
induces the Qì downward inside the body. The hands permeate from the
outside into the skin, the muscles, and the bones.

(7) When the middle fingers press the navel, they will meet the Qì column
which was poured down from above the head. Some sensitive people may
have a “Tōng (嗵)” sound sensation. This point is the center of the
foundation level of Zhìnéng Qìgōng— one builds the foundation from here.
This is a critical point, it is called “the foundation for life1.” Once one has that
point, one can gradually sense the emptiness inside. This area is also called
“Xuánguān (玄關)” or “Central Point 2 .” During the practice, one can
gradually sense it. Do not actively chase after it; otherwise, even if one can
feel the movement at the intersection point, the Qì would not be pure. Once
the Qì arrives in this area, it will stay and will not continue to go downward.

(8) After the middle fingers press the navel, with the fingers connecting with
this point, circle the hands along the waist to the back of the body. This
circling movement should be natural, and continuous. It cannot have jerking

1
Lì mìng zhī jī 立命之基
2
zhōng diǎn 中點
95
 motions; otherwise, it may break the Qì flow in the Belt Meridian (the same
for the reverse direction). Relax the body when pressing Mìngmén and
deliver Qì to the navel.

(9) When the hands move downward from the hips to the thighs, separate the
thumbs from the rest of the fingers, open the Tiger Mouth of each hand,
with the thumbs on the outer sides of the legs, and the rest of the fingers on
the back sides of the thighs to cover all the leg Meridians. With the knees
bent, move downward naturally—do not use force or be stiff, and do not
raise the head. The hands should feel as if they are inside the legs, and
permeate Qì deep into the leg layer after layer—the deeper the better. The
best feeling to have is that the hands are all the way into the bone’s center
line—to feel like touching all the way inside the bones. When the hands are
able to permeate into the legs, one will gradually be able to feel the muscles,
the bones, and the blood vessels. When the hands move along the legs, one
would feel as if one can touch and see what is inside the leg. With practice,
one can tell the difference between what is normal and what is abnormal,
and at the same time, one can feel the area that has abnormalities. One can
do Qì diagnosis without opening the Heaven Eye1.

(10) With the hands on top of the feet, the pressing up and down motion
requires that the knees touch each other, and that the heels do not lift
above the ground. If the heels are lifted above the ground, the head would
not feel comfortable, and the Qì will not be stable. When pressing down, the
centers of the palms protrude outward, relax the centers of the feet, the
center of gravity moves to the front, and the upper body touches the thighs.
When pulling up, shift the center of gravity to the back, slightly cup the
palms, and the centers of the feet also withdraw inward. When pressing
down, the mind intent permeates through the ground all the way into the
earth. When pulling up, the mind intent is back inside the body. Through the
pressing up and down motion, the mind intent merges with the earth Hùn
Yuán Qì and absorbs it into the body.
The next movement is to pull Qì from the earth by separating the hands to
the edges of the feet, with the mind intent pulling up a column of Qì as if
pulling up a carrot from deep inside the earth. Both the movement and the
mind intent need to be slow and even. The Qì flow will not be broken this
way. This column of Qì will move from the centers of the feet to the legs and

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Tiānmù 天目
96
 move along the bones’ center lines; the hands are on the sides of the legs to
induce Qì upward to the navel (the mind intent is the same as when going
down). Sensitive practitioners will feel this movement of Qì. Some
practitioners who have not practiced long enough may not feel this column
of Qì coming up from the centers of the feet. They can use the hands to
induce the Qì upward.
The Qì inside the body is also relying on the hand movement and the mind
intent to direct its movement. So in the pulling-earth Qì movement, the
hands should have a pulling motion and the feet should have a cupping
motion—the mind intent is inward and upward. The Qì will go up the same
way. When the middle fingers press the navel, the heaven and earth Qì will
merge inside the navel. Body Qì and Nature Qì will merge inside the navel,
and man and nature will merge as one.
3) Second Section movements in Lift Qì Up and Pour Qì Down Method:
Commencing from the sides and holding/lifting Qì up from the front.
The movements are the same as in the first section (which commences from the
front and then lifts Qì up from the sides). For example, in the push and pull
movements, Lā Qì, and during expanding outward and closing inward, the only
differences are that the movements begin from the sides of the body, and then
from the sides, the arms move toward the front of the body. The first section
commences from the front and continues to the sides to lift up Qì from the xū
kōng to pour and permeate it into the head. The second section commences
from the sides and continues to the front of the body. So we will not repeat
these explanations.
(1) When the arms lift up from the sides, it requires that the shoulders lead the
elbows, the wrists, the palms, and the fingers in a relaxing state while
moving upward. The hands are pulled up by the shoulders and the elbows.
This movement starts from the section closest to the heart first.
[Translator’s note. The movement is from the third thoracic vertebra to the
shoulder to the elbow to the wrist and to the hand].
The arms cannot move straight up as in normal exercise. The mind intent
requires that one thinks that the hands are deep inside the earth to pull up
the earth Qì. Relax the arms when they are at shoulder level. Use the weight
of the forearms to determine whether the arms are level or not. Lead with
the middle fingers when erecting the palms to maintain a posture that is
correct and in a straight line. After the push and pull movements and the
kneading Qì movements, with the centers of the palms protruding outward,
97
 the hands scoop Qì toward each other along the horizon. Use the mind
intent to glue the hands to the horizon Qì and use the shoulders to close
inward to absorb the surrounding Qì into the body.
(2) When the hands hold Qì upward in front of the body, imagine that there are
two hands in the back doing exactly the same thing. After the front and the
back Qì are merged as one, pour it down into the head. Following the
pouring Qì down motion, the hands move downward to in front of the
forehead, the middle fingers press Yìntáng (slightly below the point between
the eyebrows)—the Qì will enter from this point into the head. The mind
intent induces Qì to permeate deep inside. When the two columns of Qì
meet at the point perpendicular to the Bǎihuì, sensitive practitioners will
have a “Huā (嘩)” sound sensation. This is the center point of the upper level
in Zhìnéng Qìgōng. It is a very important point in the head. It is called “Yuán
Shén Zǔ Qiào (元神祖竅)” in traditional Qìgōng. In the first section of the Lift
Qì Up and Pour Qì Down Method, the two columns of Qì meet at the navel’s
Yuán Guān Qiào (元關竅), and in the second section they meet at the Yuán
Shén Zǔ Qiào inside the head.

In traditional Qìgōng, the upper point is “Xìng (性)” (mind), the lower point is
“Mìng (命)” (body). When both points are pressed open, it will lay a good
foundation to cultivate both Xìng and Mìng. Actually, in the prenatal stage,
Xìng and Mìng are one; in the postnatal stage, they are separated into Xìng
and Mìng. In Zhìnéng Qìgōng, we do not focus on these kinds of distinctions.
We will have results as long as we pour Qì into the body. If one cannot feel
these points, just practice one step at a time.
(3) Then leading with the middle fingers, the hands move along the eyebrows to
the back of the head, and press Yùzhěn1 with the middle fingers. When
pressing Yùzhěn, permeate all the way to Yìntáng. Some participants may
have illusions when pressing Yùzhěn. This is due to the Qì inside traveling in
the wrong path. Ignore these illusions and continue to practice. When
moving downward along the neck, the fingers act like a hook scooping the
muscles and bones downward. This scooping movement allows the Qì to
permeate into the body. The middle fingers group together, and press
Shēnzhù xué2 which is located below the third thoracic vertebra. The mind
intent is to deliver the Qì downward. It is best if the movement (finger tips)

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 goes pass the shoulder blades. If one is not able to touch Shēnzhù xué, do
not force it. The hands circle around the shoulders to the back, open the
thumbs, Tiger Mouth points to the sides, and the centers of the palms face
the back—do not face the palms outward. The mind intent connects the Qì
and leads it to the Mìngmén, press Mìngmén. The remaining movements of
the second section follow the same principles as the first section.
4) The third section of the Lift Qì Up and Pour Qì Down Method begins by lifting
Qì up diagonally.
This section follows the first and second sections. In the first section and in the
second section, we lift Qì up from the sides, the front and the back (these are
the four standard directions1 described in classic texts), and pour it down into
the body. This section is simpler—the purpose is to lift Qì up from four diagonal
directions2 (the four diagonal angles), and pour it down into the body.
(1) With the finger tips pointing downward and extending deep inside the earth
like Qì columns, the hands hold Qì upward. The Tiger Mouths are facing
upward, and the hands are facing each other diagonally. This movement is
like holding a Qì container with a huge Qì tail, which extends to the horizon.
When lifting Qì upward, the shoulders do the lifting, open the armpits, and
the palms are slightly cupped as if holding a container. When the arms are
almost level, turn the palms into Yàng-hands3 (the palms face the sky) to
scoop Qì along the blue sky, and gradually move to above the head. Imagine
that there are two hands in the back scooping Qì from diagonal directions.
When stopping to pour Qì down, the natural breathing should be deep,
even, and long. After pouring the Qì down, lower the hands along the ears,
turning the palms to face forward in front of the shoulders. The palms are
straight, elbows are relaxed and as close to the body as possible.
(2) Recollecting Qì. Sit the wrists (pushing open the Shénmén), and push
forward. When the arm is almost straight, relax the wrist. These movements
should be natural and continuous. When relaxing the wrist and lowering the
hand, it also requires that the fingers are lower to the horizon as if they are
five Qì columns. Use the waist to turn the upper body. The hand scoops Qì in
a half Yīn and half Yáng position (half Yīn and half Yáng means that the palm
is facing horizontally, and not toward the sky or toward the ground). The

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Sì zhèng zhī qì 四正之氣
2
Sì yú 四隅
3
Yáng zhǎng 陽掌
99
 turning of the body is controlled by the waist—the hips are basically
stationary, and do not move. Relax the shoulders. From the front, the hand
scoops Qì to ninety degrees to the side of the body. The thumb presses the
Zhōngkuí xué1, and continues to scoop Qì around the shoulder. In this
movement, the upper body uses the waist as an axle to rotate to the side.
After pressing the Zhōngkuí xué, the hand continues to move backward. As
the waist rotates back to the beginning position, the hand naturally circles
around the shoulder, and back to the front of the body. The middle finger
presses Qìhù xué2.
The movement cannot be too mechanical, and cannot break up into
sections—it should be smoothly performed. The entire movement should be
performed simultaneously. It is like swaying a whip, the tip of the whip will
continue to move even after the handle has finished the motion. The main
movement is from the waist, the shoulder has to be relaxed. Only when
practiced in this relaxed condition, the waist, the shoulder, the elbow, and
the wrist can act as one.
The movements in this section are very simple. The important thing is to
imagine there are corresponding hands in the back, or even a circle of hands,
gathering together from all directions to the sky above the head to pour Qì
into the body. Because the mind intent in the Lift Qì Up and Pour Qì Down
Method is going outward, it forms a very good Qì field surrounding the
practitioner. Recollecting Qì means to bring this Qì field, which is created by
the outward mind intent while practicing, back into the body.
There is a middle finger pressing Zhōngkuí xué movement in the recollecting
Qì sequence. The middle section of the middle finger is called Yùqìng jué (玉
凊訣) in the classic texts. Each hand has twenty-four sections; Zhōngkuí xué
is located at the center section of the middle finger. When the thumb
presses Zhōngkuí xué, it will open up all the pressure points in the hand.
When the thumb presses this central point, followed by cupping the palm, Qì
will enter the body.
According to Meridian theory, the thumb belongs to the Lung Meridian3, and
the middle finger belongs to the Pericardium Meridian4—the lung regulates
Qì, and the heart regulates the blood. Pressing Zhōngkuí xué can merge the

1
中魁穴
2
氣戶穴
3
Fèi jīng 肺經
4
Xīnbāo jīng 心包經
100
 Qì and blood. According to the Five Elements Theory, the center of the
thumb’s first section belongs to the spleen, and the center of the middle
finger’s center section belongs to the pericardium. The spleen regulates the
mind intent1, and the pericardium regulates the mind2. Pressing Zhōngkuí
xué merges the mind and the mind intent to stabilize the mental condition,
and to help scoop Qì and to activate Qì functions.
The middle finger presses Qìhù xué (Qì’s door) means to induce Qì into the
body. (Qìhù xué is located underneath the collarbone—the junction point
directly above the nipple). This location needs to be accurate. Pause for
three natural cycles of breathe when pressing Qìhù xué. The middle fingers
slightly press Qìhù xué while inhaling, and release the pressure while
exhaling. Following the breathing’s open (exhale) and close (inhale)
movement, this press and release movement will activate and expand the Qì
functions in the lungs and the chest. This requires that when pressing Qìhù
xué, the upper arms cannot touch the body, they should push and round
outward.
(3) The next movement is the hands and the wrists pushing forward, and the
finger tips expanding outward. This will cause the centers of the palms to
face the sky and form a Lotus Palm3. The mind intent follows the hands’
movement; all the finger tips turn a half circle along the horizon. This
scooping Qì movement starts from the base of the hands, and the finger tips
carry the Qì from the horizon to in front of the chest, and close the hands in
a praying-hands position.
At this point in the practice, the three sections have used the three techniques
to pour Qì into the three Dāntiáns. The first section delivers Qì to the Lower
Dāntián; the second section delivers Qì to the Upper Dāntián and it also takes
care of the Lower Dāntián. The third section delivers Qì to the Middle Dāntián.
After pressing Qìhù xué, the hands are collecting Qì in front of the chest in a
crossed-hands posture (hands are crossed at the wrists). The intersecting area in
front of the chest has the strongest Qì and the hands are in the right position to
concentrate this Qì into the Shānzhōng and the Middle Dāntián.
These three sections of pouring and permeating Qì methods collect Heaven Qì,
Earth Qì, and also Human Hùn Yuán Qì, merging them all together. The three

1
Yì 意
2
shén 神
3
Liánhuā zhǎng 莲花掌
101
 Dāntiáns will be filled up with Qì. When pouring Qì, one should have the concept
of pouring Qì into the Dāntián. If one can practice this way, abilities will emerge.
In traditional Dān Dào Gōng1, one uses a technique called “three Dāntiáns
Repeating2” to cultivate Jīng into Qì3. Zhìnéng Qìgōng’s three Dāntiáns “pour Qì”
is different from them in both technique and purposes. Because these areas
(Dāntián) play a very important part in our life functions, the purpose of Zhìnéng
Qìgōng’s three Dāntiáns “pour Qì” is to use the natural Hùn Yuán Qì to permeate
the Upper, Middle, and Lower Dāntiáns to merge inside Qì and outside Qì as
one.
5) The last part is the closing.
The purpose of the closing is to collect nature Hùn Yuán Qì and the Qì in the
surrounding Qì field which is formed by the body while practicing. Do not be
careless just because it is the closing—it has re-adjustment effects on the whole
body. Zhìnéng Qìgōng focuses on cultivating the Middle and Upper Dāntiáns;
therefore, in the closing, the praying hands move upward from the Middle
Dāntián along the body’s center line to the Upper Dāntián, and to above the
head. Stretch upward to the maximum, this way, the Shǎo Yáng4 Qì and Qīng
Yáng5 Qì will be able to rise easily. While leading Qì upward, the hands move
toward the sky as if they are touching and separating the sky.
Then, the hands move downward along the edge of the sky. When the arms are
almost straight, turn the palms, close the arms, and scoop Qì along the horizon
into the Upper Dāntián, and reflect/deliver Qì into the Yìntáng. Relax the
shoulders, drop the elbows, withdraw the hands backward toward the body, and
press Dàbāo. Beginners can just press with the middle fingers. After becoming
proficient in the practice, one should use the middle fingers to draw back, down,
front, and upward to make a small circle, then press Dàbāo to deliver Qì into the
Middle Dāntián. Next, the hands stretch backward, not lower than the Mìngmén,
to expand outward along the horizon to collect Qì into the Lower Dāntián. This
closing sequence is another “Pour Qì into the three Dāntiáns6” movement.
Gently pressing the Lower Dāntián, nourish the Qì a few minutes quietly. Finally,
the hands return to the beginning position, and the eyes open slowly.

1
丹道功
2
Sān tián fǎn fù 三田反复
3
Liàn jīng huà qì 練精化氣
4
少陽
5
清陽
6
Sān tián guàn qì 三田貫氣
102
The Lift Qì Up and Pour Qì Down Method’s movements can be separated, and
can be practiced alone in order to understand the mind intent of each
movement. For example, in push and pull, delivering Qì, and inducing Qì
movements, one can slow down the movements to help with the application of
the mind intent. It is very important not to think about how the Qì goes in and
out of the body or what kind of reaction may occur. During this kind of thinking,
it is very easy to distract the Shén (the mind) and it will get the practitioner into
trouble. In a regular practice, one should use normal speed and concentration in
delivering Qì.

103
Three Centers Merge Standing Method
Sān xīn bìng zhàn zhuāng 三心并站庄

Zhìnéng Qìgōng stillness methods 1 include Standing 2 , Sitting 3 , and Laying Down 4
methods. The common characteristic among them is that they begin with simple
movements to adjust the body posture to activate the Qì function. With the body in
stillness, one only uses the mind intent (mind movements) to achieve the goal of
practice. The Stillness method mainly refers to the non-moving body posture and the
moving mind-intent practice.

The Three Centers Merge Standing Method is a Zhìnéng Qìgōng foundation method
which includes more stillness than moving. It can be considered as moving Qìgōng or as
stillness Qìgōng.

1
Jìng gōng 靜功
2
Zhàn gōng 站功
3
Zuò gōng 坐功
4
Wò gōng 臥功
104
1. The Form
1) Preparation
Put the feet together, the body is centered, and the upper limbs relax downward
naturally. Look at the horizon, withdraw the vision inward, and close the eyes slowly.
Close the mouth gently and breathe naturally (inhale and exhale through the nose).
Use the mind intent to connect the nose with the Tōngtiān xué1 (one-half inch in
front, one and one-half inches to the side of Bǎihuì). Fig 2-1.

Fig 2-1

Step on Qì. With the heels stationary, rotate the toes outward 45 degrees to form a
90-degree angle between the feet, shift the weight to the toes, and using the big
toes as pivot points, each of the heels rotate outward 90 degrees to form a “/ \”
shape between the feet.
With this movement, the Qì will move to the foot Yáng Meridian2, which is located in
the outer sides of the legs. Since the feet are turned inward, the foot Yīn Meridians3
will be relaxed naturally. Consequently, this will strengthen the

1
通天穴 BI7
2
Yáng jīng 陽經
3
Zú sān yīn jīng 足三陰經
105
 Meridian’s Yīn rises and Yáng lowers functions1. This movement was called “Step on
Qì2” in ancient times.
[Translator’s note. When the Yīn meridians are relaxed, Yīn Qì will go up, and
when the Yáng meridians are tensed, Yáng Qì will stay down.]

2) The Opening
After stepping on Qì and forming a ”/ \” between the feet, the arm movements and
the mind intent are the same as in Lift Qì Up and Pour Qì Down Method.
Follow the opening sequence of Lift Qì Up and Pour Qì Down Method to lower the
hands in front of the face to the chest and form a praying-hands position. Fig 2-2 to
Fig 2-9.

Fig 2-2 Fig 2-3 Fig 2-4

1
Yīn shēng yáng jiàng 陰升陽降
2
Cǎi qì 踩氣
106
 Fig 2-5 Fig 2-6 Fig 2-7

Fig 2-8 Fig 2-9

3) Three Centers Merge Standing Method’s Posture Requirements

a) Sit the wrists to lead the forearms downward.
Slowly separate the wrists, cup the centers of the palms slightly,
the finger tips touch each other lightly, and the hands form a hemisphere,
and rest in front of the abdomen with the centers of the palms pointing to
the navel.
Relax the knees and sit downward, the knees cannot pass the toes.
The base of the thigh (Kuà 跨, the front joint between the thigh and the hip)
is relaxed, the Mìngmén protrudes backward.

107
 The body is in a sitting downward position without a chair. This is called
sitting yet not sitting1. Fig 2-10, 2-11.
This final position (height) varies from person to person; it all depends on
the physical condition of the practitioner. Stand for about a half hour; it
would be better if one can stand even longer.

Fig 2-10 Fig 2-11

b) Posture requirements
The head has to be centered and has an upward feeling as if it is suspended
in mid-air.
The eyes, like window drapery, softly absorb the light. Following the closing
of the eyelids, withdraw the vision inward and merge with the mind intent.
The tongue touches the upper palate, extend the eyebrows to the sides and
drop the cheeks. The face has a smiling yet not smiling expression.
Hollowing the chest2: hollowing the chest refers to relaxing the triangle area
between the nipples and the top of sternum.
Pulling up the back3: pulling up the back refers to Dàzhuī xué4 (between the
seventh cervical vertebra and the first thoracic vertebra) moving upward to
Bǎihuì to straighten up the spine. At the same time, one must pay attention
to relax the shoulder blades and to let them drop naturally.

1
Shì zuò fēi zuò 似坐非坐
2
Hán xiōng 含胸
3
Bá bèi 拔背
4
大椎穴 Du-14
108
 The purpose for hollowing the chest and pulling up the back is to expand the
chest cavity and to relax the chest and back.
Relax the shoulders and empty the armpits (the upper arms do not touch the
chest).
Drop the elbows but suspend them with the mind intent.
Sit the wrists1, cup the palms2, and naturally extend the fingers.
Relax the waist (lumbar vertebrae and their ligaments, the muscles in the
waist area, etc.) to gradually change the natural curvature of the waist.
Relax the Kuà3, including the hip joints and the sacroiliac joint.
The coccyx drops downward and points to the ground.
If one uses the line between the heels and draws an equilateral triangle to
the back, the coccyx will be pointing to the center of the triangle.
Adjust the pelvic floor and gently pull up the Huìyīn.
The knees are relaxed and scoop toward the body slightly, and bend slightly
forward.
The patella has a slight pulling upward intention.
The ankles are relaxed and the feet are placed flatly on the ground.
[Translator’s note. With the lower legs stationary, when the hips are
rounded, and with the nose pulling up the knee caps, the knees will scoop
toward the body.]

4) The Closing
Slowly straighten the body and put the feet together (follow the opposite
directions of the preparations for Step on Qì).
Rotate the wrists to turn the fingers pointing to the sky, and
put the hands together in front of the chest to form a praying-hands position.
Continue to raise the hands upward to above the head—imagine the hands are
reaching toward the sky.
Slowly separate the hands along the sky, rotate the centers of the palms to face
the front. Lower the arms from the sides to shoulder level, rotating the arms
slowly to turn the palms facing upward;
then move the hands along the horizon toward the front to shoulder width.
Withdraw the hands and the arms slightly, the palms and the fingers (use the
mind intent at the same time) point to Yìntáng.

1
Zuò wàn 坐腕
2
Hán zhǎng 含掌
3
跨
109
Then bend and lower the arms and withdraw the elbows—the finger tips point
to the area between the sixth and seventh ribs.
Use the tips of the middle fingers to pour Qì into Dàbāo.
Then extend the hands backward, spreading the arms sideways, and rotate the
wrists to turn the palms to face each other as the arms reach the sides of the
body.
The hands scoop Qì toward the front of the body.
Put the hands on the navel (the male puts left hand under the right hand, the
female puts right hand under the left hand). Fig 2-12 to 2-15.
[Translator’s note. The male brings the left hand inward placing it over the
navel first, and then places the right hand directly over the left centering
both palms over the navel. The female brings the right hand inward placing
it over the navel first, and then places the left hand directly over the left
centering both palms over the navel.]
Massage the abdomen. Rotate to the left and to the right nine times each,
nourish the body for a short time.
Separate the hands and naturally lower the hands to the sides of the body and
open the eyes slowly.

Fig 2-12 Fig 2-13

110
 Fig 2-14 Fig 2-15

2. Mind Activities
This method mainly focuses on the lower Dāntián (navel area). The way to do this is
that the mind intention concentrates into the Dāntián from the different parts of the
body. The center of the head goes downward, the centers of the feet go upward, the
centers of the palms go inward—the “three centers” merge in the Dāntián. This
practice is named “Three Centers Merge” because of the focus on these three
centers merging in the Dāntián. For beginners, the three centers can go to the
Dāntián separately. Once the centers are merged within the Dāntián, relax the mind
intent, be quiet, and stand with a relaxed body. If the mind intent is no longer within
the Dāntián (has a distraction), one can merge the centers into the Dāntián again.

3. Effects
This method activates the Qì in the body quickly—the effects of strengthening body
functions are very obvious. After a short period of practice, practitioners can
experience a slight wobbling or trembling, warmth in the body, and both attracting
and expelling forces between the hands; one may feel it is difficult to separate or
close the hands, etc. This method is not only suitable for patients, it is also a martial
art foundation gōng. It is a short cut to loosening up the waist, the Kuà, and the
coccyx in Moving Qìgōng. If the posture is correct, automatic movements would not
occur. The slight wobbling or trembling is an indication that the body is relaxed; it is
different from automatic movements. However, one cannot have the mind intent
focused on the wobbling or trembling; otherwise, the mind intent would emphasize
the movements and these would end up becoming automatic movements.

111
How to Excel in the Three Centers Merge Standing
Method Practice

1. Understand and follow the correct information and instructions of the Eight
Essential Guidelines for the Three Centers Merge Standing Method.
The practitioner should apply these Eight Essential Guidelines throughout the
practice to adjust his/her mental state to achieve the Qìgōng State. The Eight
Essential Guidelines for the Three Centers Merge Standing Method are the following:
“Close the seven apertures, the nose touches the sky.
Step on Qì, the hands rest next to the pressure points.
Three centers merge inward where the mind is focused;
Body is light, the Qì is smooth, and the face is smiling.
Center of the head goes downward to merge with the Dāntián.
Centers of the palms go inward to merge with the Dāntián.
Centers of the feet go upward to merge with the Dāntián; and
the three centers merge within Dāntián.”
七竅閉合鼻撩天,踩氣兩手在穴邊,三心並合心念處,身輕氣爽笑開顏.頂心
向下歸丹田,手心向內歸丹田,腳心向上歸丹田,三心並合歸丹田.
The following are the explanations of these Eight Essential Guidelines for the Three
Centers Merge Standing Method combined with the movements.
From the very beginning and throughout the practice, the body needs to be
centered and relaxed. The eyes look forward at the horizon first, then slowly close
the eyelids, and withdraw the vision inward evenly to achieve the following:
“withdraw vision, listen inward1.” “Withdraw vision, listen inward” refers to the
head’s seven apertures—the eyes, ears, nose and the mouth—which are
concentrated into one point inside the head to confine the mind intent within. The
point of concentration is the intersection between the perpendicular line from the
Bǎihuì to the ground, and the line from Yìntáng to Yùzhěn which is parallel to the
ground. The eyesight is withdrawn to that point to stabilize the Shén. The ears do
not listen to the outside but are aware of the concentration point’s movement. The
tongue touches the upper palate, the upper and lower front teeth touch each other,
the mouth is closed with the lips touching lightly. How can the nose focus inward
and touch the sky? This is done by using the mind intent to move the nose down to
Huìyīn, and then, from the coccyx, the nose (mind intent) goes up to the head, then

1
Shōu shì fǎn tīng 收視返聽
112
 the nose leads the eyes, ears and the tongue (seven apertures) to go toward the sky
through the Tōngtiān points as two antennas reach out and touch the sky. Once the
antennas touch each other above the head, withdraw them into the head. Use this
“Close the seven apertures, the nose touches the sky1” technique to place the
awareness inside the head, and to withdraw mindfulness inward to keep the Qì and
blood plentiful in the head.
“Step on Qì, the hands rest next to the pressure points” refers to the feet stepping
on Qì and forming a “/ \” shape between the feet. With this movement, the Qì will
move to the feet Yáng Meridians, which are located in the outer sides of the legs.
Since the feet are turned inward, the feet Yīn Meridians will be relaxed naturally.
This will strengthen the Meridian’s Yīn rises and Yáng lowers functions.
Consequently, the Qì activities in the lower portion of the body, including the lower
limbs and the feet, will be enhanced. The Qì connects the head with the feet, and
the whole body’s Qì activities will be stabilized and balanced.
It is easier to concentrate Qì with the hands forming a bowl and resting on the
center of the body—the navel area. Although Zhìnéng Qìgōng focuses on the Middle
and Upper Dāntiáns, the equilibriums between the Jìng, Qì, and Shén are already
formed during the practitioner’s daily activities. If one does not focus on the Lower
Dāntián, one cannot hold on to the concentrated Qì, and would easily lose the Jìng.
So one must pay attention to the Lower Dāntián. The hands resting on the navel will
connect the head and the feet, and concentrate the Qì on one point. When the mind
intent is placed on the head, the hands, and the feet, the whole body’s Shén and Qì
will concentrate in these areas, and the mind will become purer; then one can merge
the three centers into the Lower Dāntián.
The three centers merge into the Dāntián normally begins with the center of the
head. The process is to focus on the head, and then focus immediately on the area
inside the navel. This process is like using a flashlight to point downward—not
analyzing the process nor the actual route the Qì would take; otherwise, unwanted
symptoms may occur. It means that while practicing, the focus is on the mind
intent—ignoring the Qì. This way, one can absorb the Hùn Yuán Qì, not the
contaminated post-natal Qì.
[Translator’s note. All post-natal Qì is considered contaminated (not pure)
because it involves human activities such as thinking and the consumption of
other sources of Qì.]

1
Qī qiào bì hé bí liāo tiān 七竅閉合鼻撩天
113
 In the beginning, beginners may not be able to merge the centers of the palms into
the Dāntián. In this case, one can cup the palms and withdraw the centers slightly—
then immediately think inside the navel to lead and merge the mind intent, the body
posture, and the Qì functions into the body. As long as the intent of merging with
the Dāntián exists, this will work. It is very important not to point the centers of the
palms directly at the navel, and not to merge from outside of the body. Also, one
cannot purposefully lead the Qì along the arms into the navel. The process of the
centers of the palms merging with the Dāntián can be done one center at a time.
Once one is accustomed to the movement, one can merge both centers at the same
time. The technique for the centers of the feet is the same as for the palms. Once
one becomes proficient in the practice, the three centers can extend outward and
act as five huge Qì columns to pull Qì into the Dāntián.
[Translator’s note. The five huge Qì columns are the five centers (centers of the
hands, the feet, and the head) extending outward as five columns.]
The Lower Dāntián is located between the navel and the Mìngmén. The Three
Centers Merge Standing Method uses the Dāntián to regulate Qì outside of the body
and to pull Qì inward. During the practice, if one can maintain the proper and correct
postures, with Qì functioning smoothly, without having distracting thoughts, and
focusing yet not focusing on the Lower Dāntián, the body will feel very comfortable,
will feel very pleasant inside, and the face will have a smiling expression. This is
called the “Body is light, the Qì is smooth, and the face is smiling.” There are three
ways to merge the centers. One is what we have described above: from the three
centers merging into the Lower Dāntián. The second one is that the centers are
extending to infinity 1, and then are merging into the Dāntián. The difference
between the two is the locations of the centers; what will differentiate the first
method is the internal Hùn Yuán practice, and the second method is the External
Hùn Yuán practice. The third one is incorporated with breathing. In the inhalation,
the three centers merge into the Lower Dāntián; during the exhalation, the mind
intent goes back to the centers from the Dāntián (one can use either one of the first
two methods). The location of the merging point varies in the different levels of
practice. In the beginning, the merging point is located inside the navel; after the
Five Elements Method, it will be located in the Hùn Yuán Qiào2. And after the Central
Meridian Method, it will be located in the center of the brain.

1
xū kōng 虛空
2
混元竅
114
2. Correct posture is the foundation of the Three Centers Merge Standing
Method practice.
One must follow the requirements of the posture as described above. Among all of
the requirements, the most important ones are the positions of the waist and the
coccyx. They require further explanations.
1) Loosen up the waist. The lumbar vertebrae and their ligaments, the muscles in
the waist area, and the thoracic vertebrae all need to be relaxed. Do not use
force to straighten up the waist. It should be relaxed by pulling up from the
Bǎihuì and dropping down from coccyx. The up and down force will naturally
straighten up the waist. The waist should not lean forward, it should protrude
backward; but one cannot suck in the stomach. Normally speaking, strong and
healthy people have plenty of Dāntián Qì; consequently, their backs are
straight. When people are weak, the amount of Dāntián Qì is insufficient and
cannot keep the spine straight to support the weight of the body. The waist
ends up leaning forward to maintain the body’s balance and this creates an
unnatural curvature of the spine. The waist is in the Dāntián area. When the
Dāntián Qì is sufficient, the lumbar spine will be pushed back naturally and will
straighten up. To loosen up the waist, one should first practice the Three
Centers Merge Standing Method. Besides Three Centers, one can practice Wall
Squatting as a complementary practice. Wall Squatting refers to the following:
the practitioner faces a wall; the toes touch the wall; the feet are together; the
waist is relaxed toward the back; the chest is hollow; and the body squats
down. When going up, use the Bǎihuì to push upward to pull up the body.
During a Qìgōng practice, only after the waist is loosened up, then the Qì and
blood can circulate smoothly throughout the whole body. If one cannot loosen
up the waist, the Yáng Qì in the body can rise up more than going downward,
and one can end up with too much upward Yáng. This may lead to high blood
pressure, stroke or even paralysis. The waist is the outer house 1 for the
kidneys—there is prenatal Yīn Qì and prenatal Yáng Qì2 inside the kidneys; they
evolve into Yáng Qì and are stored in the Qìhǎi 氣海 (Dāntián area) to nourish
the body. The waist is one of the most important supporting columns of the
body. Thus, Qìgōng practitioners should pay special attention to the waist.
Loosening up the waist is the focus point of the Three Centers Merge Standing
Method.

1
Wài fǔ 外府
2
Yuán yīn 元陰, Yuán yáng 元陽
115
 2) Coccyx. Normally, the non-Qìgōng practitioner’s spine has a natural curvature; it
is called “Nine Curves Yellow River1” in Ancient texts. In this normal state of
curvature, the cervical vertebrae bend toward the front, the thoracic vertebrae
curve toward the back, the lumbar vertebrae bend toward the front, the sacrum
bends toward the back, and the coccyx bends toward the front. When the
person is weak, the Dāntián Qì is weak. This curvature will increase to
compensate for the weakness of the Dāntián Qì to maintain the body’s balance.
The Three Centers Merge Standing Method is designed to correct the abnormal
curvatures in the spine, to improve the Qì functions, and to strengthen the body.
In the Three Centers Merge Standing Method, the coccyx’s position is the
following: after the feet form a ”/ \” shape between each other, draw a line
between the heels; using this line as one side of a triangle, draw an equilateral
triangle to the back, the coccyx will be pointing at the center of the triangle. For
beginners, the standing posture may be at a higher level than the required
position; thus, the coccyx is not directly above the center of the triangle, and the
hips may scoop slightly toward the back. When the waist is loosened up, the
coccyx will be able to straighten up and protrude backward, and the scooping
motion of the hips will disappear. The hip joints withdraw inward to form an
empty triangle between the thighs and the hips. This position is like sitting on a
nonexistent chair, forming a sitting yet not sitting posture. In this way, the body
can relax downward as one unit. It is difficult to have the tailbone sitting in the
correct position if the waist is not loosened up.
At the same time, the sacroiliac joint needs to be separated. The purpose for the
position of the feet and the knees is to scoop inward to force the hip joints to
open to the sides. This position uses the body’s posture and the Qì to open up
the sacroiliac joint. To practice the Body and Mind Method’s seventh section,
“Open Front and Back Kuà.” the Back Kuà part of the body would have the same
results as this practice. Only after the Kuà has been loosened up, can the coccyx
move.
The waist and the coccyx are very important in the standing methods. Whether
the posture is correct or not depends on solving two contradictory issues. One is
that the waist protrudes to the back but the lower abdomen cannot be sucked
in. The other depends on forming an empty triangle between the thighs and the
body to move the tailbone to the right position—but the hips cannot scoop
backward.

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Jiǔ qū huáng hé 九曲黃河
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 [Translator’s note. If you fold the Kuà, the thighs and the torso will form a
triangle. Because this area is empty, it is called an “empty triangle.”]
The solutions for achieving the correct posture are the following: the Bǎihuì
pushes upward; and the coccyx drops downward. While pushing up and
dropping down to straighten up the spine, one uses the Dāntián Qì to push the
waist backward to relax, and moves the hips backward to empty the hip joints to
increase the area for the spine to move. When dropping the coccyx, one must
pull up the anus simultaneously; otherwise, the Qì may become stagnant.

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Lā Qì (拉氣)

In Zhìnéng Qìgōng, none of the other methods are more important than Lā Qì in terms of
collecting External Qì or emitting Qì for healing. As a matter of fact, every movement in
Lift Qì Up and Pour Qì Down Method is a form of Lā Qì. Lā means “pull” and/or “draw.”
and Qì normally refers to External Qì in this practice; together, this term means to pull
and to draw the External Qì to a designated location.
Lā Qì can be done either sitting or standing. From Wújí zhuāng posture, move the hands
to navel level in front of the abdomen with the palms facing each other like holding a
ball, with the finger tips almost touching each other. Open the hands to the sides
(approximately one hand’s length), and then close/move the hands back to the
beginning position. Repeat these movements. It is very simple, but it is not an isolated
hand movement; it involves the mind and the whole body.
The open-close movements are not done by the hands, they are done by the shoulders,
the elbows, the wrists, and the hands acting as one unit (in an advanced practice, the
movement is from the Mìngmén). In the “open” movement, leading with the elbows, the
upper limbs follow the mind intent to expand to the Blue Sky (far away); in the “close”
movement, leading with the hands, the upper limbs follow the mind intent to pull/draw
and to condense the External Qì from the Blue Sky (Universe) to the area between the
palms.
After some practice, one may feel two opposite forces occur between the hands. In the
“open” movements, one may feel that there is an attracting force between the palms
preventing the hands from opening to the sides. In the “close” movements, one may feel
there is a resisting force between the palms preventing the hands from moving toward
each other. This resisting force is the indication that there is enough Qì concentrated
between the hands. One may deliver this concentrated Qì to where it is needed, either
to oneself or to other people with the intention that the body functions are normal.
Once one becomes proficient in the practice, one does not need to concentrate the Qì
and then deliver it. One can do Lā Qì directly to the problematic area. For example, if one
works on someone’s shoulder, one can place the shoulder between the hands and then
do Lā Qì. The technique is to have the intention that the shoulder functions are normal.
When opening, think Blue Sky, when closing, imagine concentrating the healing Qì
between the hands which are touching each other inside the shoulder while imagining
that the shoulder does not exist. This is called using External Qì for healing. It is the
hallmark of Zhìnéng Qìgōng.

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 PART THREE:

TRANSLATOR’S PERSPECTIVE

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Since 1995, we have shared the arts of Zhìnéng Qìgōng with thousands of people in the
United States and in Europe. As a teacher, I have observed and corrected many mistakes
students make while practicing the Lift Qi Up and Pour Qi Down Method and the Three
Centers Merge Standing Method. In this section, I will share some of these common
mistakes which I have observed and have given solutions that work for my students. This
information is based on my teaching experiences and my interpretation of Dr. Páng
Míng’s teachings, and is not a direct translation of his writings.

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The Lift Qì Up and Pour Qì Down Method
As a foundation method for Zhìnéng Qìgōng, the Lift Qì Up and Pour Qì Down Method
plays a vital role in the Zhìnéng Qìgōng system. According to Dr. Páng Míng, it takes
about five years of practice for a typical student to be proficient. The primary technique
used is the Mind Inducing Qì method, and it is complementary with the Body Inducing Qì
method. The Mind inducing Qì method refers to the Qì following the mind intent; the
Body Inducing Qì method refers to the Qì following the body movements. Concentration
is a big challenge for most practitioners, yet it is the key to the Mind Inducing Qì method
and to successful practice. In order to stay focused, it is very important for practitioners
to focus on the purposes of each movement.
Generally speaking, there are only two movements in the form. These movements are to
move-concentrate (Qì), and to deliver-permeate (Qì). Before one can move and
concentrate Qì, one must know where the Qì is located. The Qì which one is collecting is
called Primal Hùn Yuán Qì, and is located in the xū kōng—for the purpose of simplicity, it
is called the Blue Sky. We are collecting (moving) and concentrating Qì in the Blue Sky.
To deliver and permeate Qì, we must have a destination and what to permeate. Dr. Páng
Míng mentioned that there can be two destinations—one is the Lower Dāntián, and the
other is the body’s Center Line. For most practitioners, it is much easier to use the Lower
Dāntián. Permeate means that the Qì permeates the skin, the muscles, and the bones.
In summary, the purpose is to collect and concentrate Qì in the Blue Sky, to permeate
the body, and to deliver it to the Lower Dāntián. Because the Qì follows the mind, when
one focuses on the Blue Sky, the Body Qì will go out to the Blue Sky. When the mind is
focused on permeating the body and on concentrating into the Lower Dāntián or the
Body Center Line, the External Qì will come into the body. This process is called
exchanging Qì with nature. For that to work, one must have two constancies: one is the
Blue Sky (Qí source); and the other is the Dāntián or the Center Line (storage area).
When focusing on the Blue Sky, one must be aware of the Dāntián or the Center Line.
Like flying a kite, the Dāntián acts as an anchor. Otherwise, the Qì will go away. Similarly,
when focusing on the Dāntián, one must be aware of the Blue Sky; otherwise, one will be
disconnected from the source (Qì). Because the Qì follows the body movements, one
must have correct posture to achieve the maximum result.
If one can imagine the hands and the feet are merged with the Blue Sky (there are no
boundaries between the Blue Sky and the hands/feet), and use the Mìngmén to do the
push and pull, one should be able to maintain the two constancies. In the push motion, it
is the Mìngmén which pushes the hands and the feet toward the Blue Sky,

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and at the same time, the mind intent goes out with the hands and the feet, and merges
with the Primal Hùn Yuán Qì; in the pull motion, it is the Mìngmén which pulls the Qì and
the mind intent back to the body.
The following are some of the common mistakes and the ways to correct them.

1. Preparation—the Standing Posture

Mistakes
Eyes: the eyes are looking at the ground or up toward the sky.
Cause: the head is not centered.
Solutions: the eyes should look at the horizon; the head pushes up a marble which is
resting on the Bǎihuì, or have the head suspended by a string; tuck the chin in
toward the neck to straighten up the neck.
Shoulders: they are lifted upward.
Cause: the shoulders are too tense.
Solutions: relax the inner organs and drop the ribcage.
Chest: the chest is protruding outward to the front.
Cause: the body is not rounded; and the Qì is stuck in the chest.
Solutions: relax the inner organs and the ribcage; round the body as if embracing a
giant tree.
Waist: the Mìngmén is pressing inward toward the navel.
Cause: there is not enough Dāntián Qì.
Solutions: imagine the navel is going inward to touch the Mìngmén; straighten up
the spine by pulling up from the Bǎihuì and pulling down the tailbone.
Hips: the hips are not sitting down—this is a physically relaxing position similar to
sitting down.
Cause: the chest and the stomach are tense; the tailbone is scooping toward the
back.
Solutions: relax the inner organs and round the body; relax the tailbone and point it
toward the ground.
Spine: the spine is not straight and has several curves.
Cause: the head is dropping downward; the back has a hump in the shoulder area;
the chest is protruding forward; the Mìngmén is squeezed inward toward the front
of the body; and the tailbone is scooping upward and toward the back;
Solutions: straighten up the spine by pulling up from the Bǎihuì and drop the
tailbone downward toward the earth; round the body.
Upper Limbs: they are not straightened or the elbows are locked; the fingers are
curled or locked.
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 Cause: the limbs are not straight because the finger tips are not pointing toward the
ground; the limbs are locked because the elbows are not relaxed; and the fingers are
curled or locked because the mind intent has not reached the finger tips.
Solutions: naturally drop the limbs; and imagine the finger tips are going all the way
into the earth.
Lower Limbs: the lower limbs and the body do not form a straight line; the knees are
locked, and the thighs are squeezing each other.
Cause: the lower limbs are not straight because the whole body is not acting as one
unit and the thighs are squeezing each other; the knees are locked because they are
not relaxed; the thighs are squeezing each other because it is physically impossible
to put the feet together without squeezing them.
Solutions: find the body center line (it is the line between the Bǎihuì and the Huìyīn
and is perpendicular to the ground) and move the body as one unit. The form
requires that practitioners put their feet together; but for physical reasons, many
practitioners would not be able to do that naturally. They end up forcing this
position. For those practitioners, we recommend that they separate the feet to
shoulder width. This will allow them to be able to relax the body and to maintain
their balance.

2. Opening Sequence
Rotate the palms backward (facing the back).
Mistakes: the hands move away from their original position; the elbows are locked
and the fingers are not straight.
Cause: rotating from the hands; the arms are not relaxed; and the Qì cannot
permeate all the way to the finger tips;
Solutions: rotate from the arm’s center line; in other words, the centers of the arms
and the middle fingers are the axis and remain stationary; relax the elbows, and
imagine that the finger tips extend all the way into the earth.
Press down to pull Qì.
Mistakes: locking the elbows; the palms are not connecting with the earth.
Cause: pressing down from the elbows.
Solution: sit the wrists, the finger tips move upward until the hands are parallel to
the ground; press down from the arm’s center line.
Push and Pull
Mistakes: when pushing, the elbows are locked; when pulling, the elbows are bent
and are disconnected from the earth; the eyes are looking at the ground.
Cause: pushing and pulling primarily from the elbows; the head is not centered.

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Solutions: the arms act as one unit, pushing and pulling from the shoulders; move as
if the hands are touching the ground, and the head has a pushing up force from the
Bǎihuì.
Relax the wrists and turn the palms. Lift Qì upward to navel level, the middle
fingers point to the navel.
Mistakes: the hands move away from the body; the arms are not parallel to each
other; the elbows are bent; the hands are not at navel height; the distance between
the hands is not at shoulder width; and breaking the wrist—there is a rigid angle
between the hands and forearms when pointing to the navel.
Cause: the fingers and the forearms move away from the thighs and create an angle
between the arms. When moving up, the finger tips are not touching the blue sky.
Lacking body awareness, the practitioner is not aware of the navel’s location. The
hands are not at shoulder width because the arms are not parallel to each other
when moving upward. The broken wrist (90 degrees between the hands and the
forearms) is caused by the palms pointing to the navel.
Solution: maintain the body center line; the arms move as one unit and are parallel
to each other; use the shoulder joints as a hinge and originate all movements from
the shoulders. Instead of turning the palms to face the navel, use the tips of the
middle fingers. Be aware of the location of the navel.
Rotate the palms downward, circle the hands around to the sides at navel level,
continue to the back, point to Mìngmén.
Mistake: rotating only the hands; the hands are not extended to the horizon; the
hands are not at navel level. Instead of pointing to the Mìngmén, the hands point to
the buttocks.
Cause: the arms do not act as one unit; the mind intent is not expanding outward via
the finger tips. There is no body awareness.
Solutions: maintain the body center line, rotate from the shoulders. With the finger
tips touching the horizon, the body expands outward from the Dāntián area. Do not
let go of the horizon when the hands circle to the back. Imagine the hands are
drawing a circle around the horizon.
Lift the hands upward and forward, the middle fingers touch Dàbāo
Mistakes: the shoulders are up; the elbows point to the back; and the finger tips do
not touch Dàbāo.
Cause: the shoulders are not relaxed; the elbows do not go forward and outward;
one does not know the location of Dàbāo.
Solutions: relax the inner organs, drop the ribcage; and the body expands outward.
The elbows move forward and outward, dropping the shoulders at the same time.

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Be sure to know the location of Dàbāo—touch it a few times to get used to the
correct location.
Extend the hands forward with the palms up to shoulder level and width, the tips
of the middle fingers point to Yìntáng.
Mistakes: the hands are neither at shoulder level or width. All the fingers point to
Yìntáng.
Cause: the forearms are not parallel to each other when extending forward; the
fingers are not touching the horizon; and bending the wrists when pointing to
Yìntáng.
Solutions: before the hands extend forward, the elbows move to the back until the
forearms are parallel to each other, then push out from the shoulders. Feel the
finger tips touch the horizon. Use only the tips of the middle fingers to point to
Yìntáng.
Circle the arms around to the sides to form a straight line.
Mistakes: the shoulders are up. The arms are either too high or too low, in front of
or behind the chest.
Cause: there is no body awareness. The mind intent is not in the movement.
Solutions: maintain the body’s center line; relax the body, and circle around the
body with the finger tips touching the horizon. Be aware of the body posture.
Rotate the palms downward, then upward, and lift Qì upward to above the head,
and put the hands together
Mistakes: only the hands rotate; the eyes are looking at the ground; the hands are
not above the head; and the upper arms touch the forehead.
Cause: the hands and the arms do not act as one unit. The head is dropped and the
Bǎihuì is not pushing upward. The arms are not in a straight line before moving
upward, or the arms move forward and upward at the same time.
Solutions: Rotate the arms from the shoulder joints; maintain the body’s center line,
and do not drop the head. Be sure the arms form a straight line, and maintain a two-
dimensional position when moving upward.
Lower the hands along the body center line to in front of the chest, and form a
praying-hands position.
Mistakes: the head drops; the hands do not lower along the body’s center line; the
forearms do not form a straight line; and the upper arms touch the body.
Cause: the head is not pushing upward. The hands are not directly above the head or
are moved to the front as they go downward. The hands do not go down far enough
(to the heart center level), the hands and forearms are not forming a 90-degree
angle, and the body is not rounded.

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 Solutions: maintain the body’s center line. Be sure the hands are directly above the
head. Instead of the palms going downward, sit and lower the wrists until the hands
and the forearms form a 90-degree angle while the elbows move toward both sides
simultaneously. Mentally, relax the inner organs, and drop the ribcage and the
shoulders.

3. Section One
Turn the palms forward, extend the hands and the arms forward to shoulder level;
and separate and erect the palms.
Mistakes: the arms are neither at shoulder level nor parallel to the ground. The
shoulders are up. Qì is stuck in the chest area.
Cause: the finger tips are not extended all the way to the horizon. The shoulders are
not relaxed, and the body is not rounded.
Solutions: maintain the body’s center line; round the body; relax the inner organs;
drop the ribcage and push out from the shoulders. The mind intent permeates the
whole body, and feel the finger tips touch the horizon.
Separate the hands to shoulder width and level.
Mistakes: the fingers are not pointing to the sky. The arms are neither at shoulder
width nor level. The shoulders are up.
Cause: the mind intent is not connecting with the blue sky, and the body tenses up.
Solutions: sit the wrists and feel the palms touching the blue sky as the arms open to
shoulder width. Open and push out from the shoulders.
Pull and push
Pull
Mistakes: the hands drop and the palms face the ground; the elbows go out toward
the sides and do not drop downward. The shoulders are squeezed inward and
upward.
Cause: pulling only from the hands without having the mind intent pulling Qì into the
Dāntián.
Solutions: do not pull only from the hands; the pulling motion should be coming
from the Mìngmén. Relax and drop the shoulders. First relax and then drop the inner
organs, followed by the ribcage, the shoulders, the elbows and the fingers, and
finally, sit the wrists.
Push
Mistakes: the fingers are not straight, the elbows are locked and the shoulders are
up; and the body moves forward.
Cause: pushing only from the hands and not from the Mìngmén, or not pushing from
the shoulders.

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Solutions: sit the wrists; maintain the body’s center line; use the Mìngmén to push
the shoulders, the shoulders to push the elbows, the elbows push the wrists, and the
wrists push the centers of the palms.
Open and Close
Open
Mistakes: the arms are not at shoulder level; the arms are opened too wide; the
fingers are not straight; the elbows are locked; and the arms and the body do not act
as one unit.
Cause: the movements are only in the hands; and the mind intent is absent.
Solutions: be aware of the body posture; each arm opens only to about fifteen
degrees. Opening is not just to open the arms, it means to open and to go outward.
Sit the wrists. Maintain the body’s center line, use the shoulders to push the elbows,
the elbows to push the wrists, and the wrists to push the centers of the palms
outward and sideways fifteen degrees.
Close
Mistakes: the hands are too low; the hands are not connected to Qì; and the hands
do not move back to shoulder width.
Cause: the wrists are not sitting on the horizon; the palms are not touching the blue
sky; and there is no body awareness.
Solutions: with the palms touching the blue sky, relax the body downward; relax and
drop the shoulders; relax the elbows but do not bent them; relax and sit the wrists;
cup the palms, and use the shoulders to slowly move the arms back to the original
position.
Circle the hands to the sides and form a straight line.
Mistakes: the palms are not touching the blue sky while circling; the arms are not in
a straight line and the hands are in front of the chest (hands, arms and chest should
form one straight line); the elbows are locked; the upper arms are either too low or
too high; and the fingers are not straight.
Cause: the hands are not pushing outward while circling to the sides. The mind
intent is absent.
Solutions: sit the wrists on the horizon. With the centers of the palms touching the
blue sky, use the shoulders to circle the arms to the sides.
Pull and Push
Same information as above.
Up and Down
Same information as Open and Close except for moving in different directions.

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Relax the wrists and turn the palms, lift Qì upward to above the head, pause for a
cycle of breath, deliver Qì to the body.
Mistakes: the fingers are not straight, turning only the hands. As the hands move
upward, they move to the front. The hands are not directly above the head, and
there is no shoulder width between them. The centers of the palms are not pointing
to the head. The wrists are broken—there is a folding (90 degrees) between the
hands and the forearms. The elbows are bent and are not pointing to the sides. The
head is dropped forward and downward.
Cause: there are only hand movements, the center lines are not maintained. The
mind intent is absent.
Solutions: all movements should start from the shoulders (from Mìngmén for
advanced practitioners); the hands and arms act as one unit; imagine the finger tips
are touching the blue sky and scooping Qì into the body throughout the movement.
Maintain the body’s center line with the arms, and the body in the same plane (two
dimensional). When the hands are above the head, rotate the elbows outward and
backward to open the chest area.
Lower the hands along the body’s center line, to in front of the face, to the chest,
turn the palms inward toward the chest, and continue to lower to the navel, the
tips of the middle fingers touch the navel.
Mistake: the elbows point to the front when the hands are above the chest, and
point to the back when the hands are below the chest—this blocks the hand
Meridians (the armpits are closed). The tips of the middle fingers are not pointing to
the body’s center line.
Cause: the movements start from the elbows and not the palms.
Solutions: maintain the body posture, relax the inner organs, and drop the ribcage.
Following the relaxation, lower the centers of the palms along the body’s center line,
do not drop the elbows. When the middle fingers touch the navel, the middle finger
tips should point to the Mìngmén. The elbows should expand outward throughout
these movements.
Separate the hands and circle around to the back, the middle fingers press
Mìngmén.
Mistakes: the middle fingers are not pointing to the center line of the body; the
hands are pressing the waist.
Cause: the elbows move backward; the finger tips are not connected.
Solutions: imagine the finger tips are connected to the body’s center line. With the
finger tips touching the center line, each hand draws a half circle along the waist
until they are reconnected at the Mìngmén. The elbows should expand outward
throughout these movements.

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Move the hands downward, along the hips, relax the body, naturally squat down,
continue to lower the hands along the thighs, knees, calves and ankles, and then
circle the hands around the edges of the feet, and put the hands on top of the feet.
Mistakes: the upper body is too high; the hips are lower than the knees; the knees
pass the toes, and the body does not touch the thighs. The head is not dropped
downward—the eyes should connect with Yǒngquán.
Cause: the body is not relaxed; the head and the shoulders do not relax downward;
the Kuà (胯) is not folded; the hips are sitting too low, and the knees are bending.
Solutions: relax the body. The lower legs remain stationary, relax the knees, and
move the hips, but not the shoulders, a few inches toward the back; with the
shoulders and the arms acting as one unit, lower the Jiān jǐng (GB21,肩井) toward
the Yǒngquán until the finger tips touch the heels or as low as is physically allowed
(for most practitioners). The shoulders and the hips are at the same height. Relax the
head downward toward the earth.
Press down, and up.
Down:
Mistakes: the head moves up, the knees move pass the toes, and the tailbone is
lower than the knees. The knees are separated.
Cause: the hips and the knees originate the movement. The knees are separated
because the buttocks go down too low.
Solutions: all the movements should originate from the Mìngmén. The Mìngmén is
the only part of the body that moves, the rest of the body is moved by the Mìngmén.
The Mìngmén draws a forward, downward, and inward half circle. Stop going
downward once the knees begin to separate.
Up
Mistakes: the head moves down, the knees are straightened, the hips move up and
the hands separate from the feet.
Cause: the movements are originating from the hips and/or the knees.
Solutions: all movements should originate from the Mìngmén. The Mìngmén is the
only part of the body that moves, the rest of the body is moved by the Mìngmén.
The Mìngmén draws an inward, upward and forward half circle.
One common mistake for practitioners who are not able to put their hands on top of
their feet is that the centers of the palms are not facing toward the ground during
the press down and up. Even if the hands are not physically placed on top of the
feet, the mind intention should be that the hands are at least directly above the feet
and parallel to the feet.

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 Circle the hands to the sides, pull Qì up, and circle the hands to the inner legs.
Mistakes: the hands move away from the tops of the feet, the hands do not have a
reaching down into the earth and a pulling Qì up motion.
Cause: only the hands move.
Solutions: with the thumbs stationary, the arms move as one unit, the shoulders
rotate outward and downward until the hands are at the sides with the fingers
pointing to the ground. Imagine the hands going deep inside the earth to collect and
to hold a huge Qì ball. Then use the Mìngmén to pull up the Qì ball.
Slowly direct Qì upward, to the calves, the knees, the hips, and the navel,
delivering Qì inside.
Mistakes: the centers of the palms are not touching the inner leg; use the feet,
knees, and the shoulders to move up. The elbows are pointing toward the back.
Cause: the limbs are not connected; the body is not moving as one unit and is not
rounded.
Solutions: connect the centers of the palms with the center line of each leg; use the
Mìngmén to move the body upward.

4. Section Two.
Same as Section One except for the following movements.

Lower the hands along the body center line to Yìntáng, the middle fingers press
Yìntáng, delivering Qì inside.
Mistakes: the elbows point toward the front and toward the ground; the areas
under the armpits are closed and the armpits are pressed against the sides of the
body.
Cause: the elbows move below the mouth level and move in front of the shoulders.
Solutions: when the hands are above the head, rotate the elbows outward to open
the areas below the armpits. Lower the centers of the palms instead of lowering the
elbows.
Circle the hands along the eyebrows to the back of the head and the middle fingers
press Yùzhěn. Direct hands downward, over the shoulders, underneath the armpits
and connect Qì downward.
Mistakes: the elbows are pointing to the ground while circling the hands along the
eyebrows. Qì is blocked in the shoulder area. The head is dropped toward the earth.
Cause: the elbows are dropped and there are only hand movements.
Solutions: All movements should originate from the shoulders. The shoulders are
drawing horizontal circles while the hands are circling around the eyebrows, and the
shoulders are drawing vertical circles while the hands go downward or upward.
When going downward, the hands move along the spine until the middle finger tips
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 touch and slightly press the third thoracic vertebrae; then the hands move upward,
circle around the shoulders, go underneath the armpits, and move upward along the
spine to the third thoracic vertebrae to connect the Qì. Maintain the center line of
the body.

5. Section Three
Rotate each arm 45 degrees to form a 90 degree angle between the upper limbs,
lift Qì upward to shoulder level; turn the palms upward to scoop Qì to above the
head; pause for a cycle of breath, delivering Qì to the body.
Mistakes: there is not 90 degrees between the hands; the palms are facing the
ground.
Cause: each hand is not turned 45 degrees; the hands do not have a scooping
intention.
Solutions: the arm acts as one unit, rotating 45 degrees from the shoulder.
Straighten the fingers and have a scooping Qì intention. All movements should
originate from the shoulders. When the hands are above the head, rotate the
elbows outward to open the areas below the armpits.
Pause for a cycle of breath, delivering Qì to the body. Then lower the hands moving
along the body center line to the top of the head.
Mistakes: the hands are not directly above the head, and the centers of the palms
are not pointing to the head. The wrists are broken—there is a folding (90 degrees)
between the hands and the forearms. The elbows are bent and are not pointing to
the sides. The head is dropped forward and downward.
Cause: there are only hand movements, the center lines are not maintained. The
mind intent is absent.
Solutions: all movements should start from the shoulders (from Mìngmén for
advanced practitioners); the hands and the arms act as one unit. Imagine the finger
tips are touching the blue sky and scooping Qì into the body throughout the
movement. Maintain the body’s center line with the arms, and the body in the same
plane (two dimensional). When the hands are above the head, rotate the elbows
outward and backward to open the chest area.
Lower the elbows and turn the palms facing toward the front.
Mistakes: the forearms are neither parallel to each other nor perpendicular to the
ground. Qì is stuck in the chest area.
Cause: the elbows are not dropped; the body is not relaxed and the chest protrudes
to the front.
Solutions: lower the hands with the elbows remaining stationary; as the hands are
about to touch the head, relax the inner organs, drop the ribcage, relax the

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shoulders, and sit (lower) the elbows. When the finger tips are at ear level, rotate
the forearms outward until the palms are facing the front, keep relaxing the chest.
Push the right hand forward, until almost straight, relax the wrist, turn the palm.
Mistake: the wrist is not at shoulder level.
Cause: using the elbow or the hand to push the hand out.
Solution: push the hand out from the shoulder and toward the horizon.
Scoop Qì to the left. At 90 degrees, the tip of the thumb presses Zhōngkuí.
Mistakes: only the hands move; the shoulders are not level (one side drops while
the other side raises up); the ankles, the knees, and the hips are twisting; and
forgetting to press the Zhōngkuí.
Cause: only the hand moves; the body is not rotating; and the center line is not
maintained. The practitioner does not turn from the waist and does not know where
the Zhōngkuí is located.
Solutions: rotate from the waist, and use the whole arm to scoop Qì. Be aware of the
location of the Zhōngkuí.
Circle the hand around the shoulder, press the Qìhù.
Mistakes: leaning over at the shoulder; twisting the neck; pressing the wrong area.
The upper arm touches the body’ and forgetting to press the Qìhù.
Cause: losing the center line of the body, the spine is not rotating, and scooping with
only the hands; not knowing the location of the Qìhù, and the body is not rounded.
Solutions: maintain the center line of the body, and rotate the vertebrae. The
movements should originate from the waist, and then from the shoulder; the whole
arm moves as one unit. Be sure the body is rounded and be aware of the locations of
the Qìhù under the clavicles.
Left hand pushes forward, until almost straight, relax the wrist, turn the palm.
Scoop Qì to the right. At 90 degrees, the tip of the thumb presses Zhōngkuí. Circle
the hand around the shoulder, press the Qìhù.
Except for using the left hand, this is the same movement as for the right hand. All
mistakes, causes, and solutions are the same.
Pause for three cycles of breath, press the Qìhù while inhaling, release the pressure
while exhaling. Push the hands forward, turn the wrists to form a Lotus Palm.
Mistakes: when pausing for three cycles of breath, the tip of the thumb does not
touch the Zhōngkuí. The upper arms are either too low or too high. The elbows are
too close to each other, or they are dropped toward the earth in the Lotus Palm
position.

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 Cause: letting go of pressing the Zhōngkuí while turning; the elbows move out of
position while pausing. The elbows move inward toward the body while forming the
Lotus Palm.
Solutions: round the body, pull up the Bǎihuì, and drop the tailbone which will push
the upper arms to form a 45-degree angle with the body. The elbows remain
stationary while the wrists push forward and rotate 180 degrees to form the Lotus
Palm. The purpose of the 180-degree rotation is to scoop the heaven Qì along the
horizon; the purpose of the Lotus Palm is to hold this Qì in front of the chest.
Put the hands together and lower the hands to form a praying-hands position.
Mistakes: there is no scooping motion; the forearms are not in a straight line parallel
to the earth, and the wrists touch the body.
Cause: the fingers do not have a scooping Qì intention; the wrists are not sitting
downward.
Solutions: be sure to know the purpose of the Lotus Palm. Sit the wrists after the
hands are closed. The purpose for sitting the wrists and closing the hands is to
deliver the heaven Qì (held by the Lotus Palm) into the Dāntián.

6. Closing
Move the palms upward to above the head, stretch the arms farther.
Mistakes: the upper arms touch the forehead.
Cause: the palms are not directly above the head.
Solutions: imagine the palms moving upward along the body’s center line until the
finger tips touch the blue sky; do not drop the head.
Turn the palms forward and lower the arms to the sides forming a straight line.
Mistakes: the arms are not in a straight line—either too high or too low or they are
in front of the body.
Cause: the arms do not act as one unit; the hands move forward while going down.
Solutions: be aware of the arm’s center line; lower the whole arm from the
shoulder.
Rotate the palms upward and circle the hands to shoulder level and width, the tips
of the middle fingers point to Yìntáng.
Mistakes: the hands are neither at shoulder level nor width; all the fingers point to
Yìntáng.
Cause: there is no body awareness.
Solution: with the finger tips touching the horizon, use the shoulders to circle the
hands to shoulder width.
Drop the elbows, withdraw the hands, and press Dàbāo.
Mistakes: the elbows are neither dropping nor extending to the sides.

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Cause: there are only hand movements.
Solutions: relax the shoulders, drop the elbows; the shoulders and the elbows move
downward and outward. Be aware of the location of Dàbāo.
Extend the hands to the back at navel level, circle the hands to the sides, naturally
turn the palms forward and scoop Qì along the horizon into the navel, put the
hands on the navel.
Mistakes: the hands are not at navel level. They are too low in the back of the body,
and/or too high when in the front of the body. The centers of the palms are not
directly over the navel.
Cause: there is no body awareness.
Solutions: use the finger tips to draw a circle along the horizon. Be sure that the
centers of the palms, the navel, and the Mìngmén form a straight line.
Correct body postures are very important, but if one focuses too much on them, one
will become rigid and end up blocking the Qí. The Lift Qí Up and Pour Qí Down
Method is intended to use the mind to induce Qí; therefore, one should focus on the
mind intent instead of the body postures.

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The Three Centers Merge Standing Method
The Three Centers Merge Standing Method posts two major issues for practitioners. One
issue is regarding the posture and the other is about distracting thoughts.

1. Posture Requirements
Proper postures are the key to a successful practice. The postures in the Three
Centers Merge Standing Method are very similar to Wújí Zhōng, but most beginners
do not pay enough attention to them. The following outlines the requirement,
purposes, the most common mistakes, and the ways to correct these mistakes.

Head
Requirement: the head should remain centered.
Purposes: A centered head is the key to correct body posture (body centered). A
centered head can induce qí upward to nourish the brain. If the head leans
backward, Qì in the Governor Meridian will not be able to move upward and this
position will create numbness in the neck. When the chin is tipped upward, it
will block the downward moving Qì in the Conception Meridian, causing
dizziness and high blood pressure.
Mistakes: the head is not centered, it is either dropping with the eyes pointing
toward the ground or the chin is tipped upward; or the head leans to the left or
to the right.
Solutions: the head should have both upward and downward forces. The upward
force is the result of imagining that the Bǎihuì is touching the sky or it is
supporting a little marble which is sitting on top of it. The downward force is the
result of imagining that the head is suspended by a string attached to the Bǎihuì.
Eyes
Requirement: The eyes are either completely closed or have a slit opening, the
eyeballs remain level (as if looking at the horizon), withdraw vision inward; then,
the withdrawn vision focuses on the practicing area (lower Dāntián).
Purposes: withdrawing the vision inward and focusing on the practicing area is an
important part in the mind-concentration process. The eyes can regulate
emotions, and also they can activate Qì functions. Withdrawn vision can confine
the Qì inside the body, and can nourish the body.
Mistakes: the eyes are looking at the ground; vision is going outward instead of
withdrawing inward.
Solutions: the head maintains a correct posture (centered) and withdraw the vision
inward. The proper way to withdraw the vision is to look at the horizon for a
certain period of time, merge the mind intent with the eyesight, and then
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 concentrate the vision into a point (this is an imaginary point, not solid). The
mind intent merges with that point and is withdrawn into the center of the head
via the Yìntáng. Close the eyelids slowly. The way to close the eyelids is to start
from the eyes’ outer corners, the outer corners move outward and at the same
time, the upper and lower eyelids close toward the centers of the eyes.
Mouth
Requirement: the lips are slightly touching each other, the upper and lower front
incisors are touching yet not touching. The bicuspids are positioned as if biting
something; and the tip of the tongue touches the upper palate.
Purposes: closing the lips and the tongue touching the upper palate are done to
connect the Governor and Conception Meridians.
Mistakes: the mouth is open, the tip of the tongue touches the lower teeth or the
hard palate.
Solutions: Relax the lips, lightly withdraw the Chéng jiāng xué (承漿穴), the dip
under the lower lid), and use the nose to breath. The upper and lower front
incisors slightly touch each other, and the bicuspids are positioned as if biting
something. Instead of touching the upper palate, the tip of the tongue touches
the area between the teeth and the upper palate. If the tip of the tongue
touches the hard palate, one may feel sluggish or sleepy.
Neck
Requirement: the neck should be straight
Purposes: to minimize the curvature in the cervical vertebrae and to induce Qīng
yáng qì (清陽氣)to the brain.
Mistakes: the neck leans forward (caused by the chin not tucking in) causing
numbness in the neck and the head, and blocking the Qì flow in Yùzhěn. Tensing
the back of the neck (cause by dropping the head) causes the Qì to be stuck in
the chest area.
Solutions: tuck in the chin toward the Adam’s apple. The Adam’s apple withdraws
toward the Yùzhěn, and the Yùzhěn pushes up toward the Bǎihuì. The Bǎihuì
goes up to touch the sky.
Chest and back
Requirement: hollow the chest and pull up the back; expand the chest and drop the
upper arms.
Purposes: hollowing and expanding the chest are done to enlarge the thoracic cavity
to allow the Qì and blood to circulate smoothly. Relaxing the chest and the back
allows the Governor and Conception Meridians to connect easily and ensures
the normal functions of the inner organs. Pulling up the back and dropping the
upper arms can loosen up the Gāohuāng xué (膏肓穴, BL43).
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 Mistakes: the most common mistakes are the upper body is either protruding
outward or collapsing inward, and there is a hump on the middle of the back.
When the chest is protruding outward, it would cause the Qì to move upward
along the Kidney and Conception Meridians, resulting in the Qì and blood
concentrating in the head and may lead to high blood pressure. If one hollows
the chest too much, the chest cavity would collapse and cause breathing
problems, and this will create an uncomfortable feeling in the ribs. When the
head drops and the shoulders are up, it will create a hump in the back; this
posture would cause the Qì to move to the head, and the Qì would cause
headaches.
Solutions: slightly withdraw the triangular area formed by the nipples and the
xiphoid process. Protrude the chest first, then relax the chest; take a deep
breath, the tops of the shoulders move outward and upward to expand the
chest cavity, and then slowly exhale, and drop and relax the shoulders and relax
the chest downward. Pulling up the back is very important; if it is not correctly
done, the back may be cold and numb, and calcium deposits may increase in the
cervical vertebrae. The correct way to pull up the back is to use Bǎihuì and
Dàzhuí (大椎) to pull up the cervical and thoracic vertebrae, and the tailbone
goes downward to stretch and straighten the spine. At the same time, the tops
of the shoulders go up and outward, and relax downward and outward with the
upper arms.
Another way to relax the shoulders is to take a deep breath, then exhale, relax
the inner organs and the ribcage, let go of tension, and drop the shoulders. To
enlarge the chest cavity, one expands outward. While dropping the shoulders,
the shoulders expand outward from the spine, and embrace to the front as if
hugging a tree. The way to straighten up the spine is to pull up from the head
and pull down from the tailbone. The head has an upward feeling as if
suspended by a string; the tailbone is naturally relaxed downward.
Shoulders
Requirement: the shoulders should be relaxed; empty the armpits.
Purposes: to eliminate blockage and to allow Qì to circulate smoothly in the arms;
open the Jíquán xué1 (belongs to the Heart Meridian), and allow Qì to reach the
elbows and the wrists.
Mistakes: the shoulders are up; the armpits are closed.

1
極泉穴 HE-1
137
 Solutions: follow the instructions in the Chest and Back section to relax the
shoulders. Rotating the upper arms inward will open the armpits and the Jíquán
xué.
Elbows
Requirement: the elbows are dropping yet are suspended by an imaginary string.
Purposes: to maintain the upper limbs’ Qì and to allow the blood to flow smoothly.
Mistakes: the elbows are neither dropped nor suspended; the forearms and/or the
upper arms touch the body.
Solutions: relax and naturally drop the Tiānjǐng xué1 and Xiǎohǎi xué2, imagine a
string is pulling up the Qūchí xué3 and the Zhǒuliáo xué4.Round the body and
relax the shoulders and the elbows.
Wrists
Requirement: sit the wrists.
Purposes: to maintain the Qì functions in the upper limbs so that they can act as
one and the Qì can easily circulate.
Mistakes: the wrists and the forearms do not form an angle.
Solutions: the elbows move forward to create a folding between the hands and
the forearms, Shénmén xué relaxes downward.
Palms and Fingers
Requirement: cup the palms and naturally extend the fingers.
Purposes: to allow the Qì functions to extend all the way to the finger tips. With the
fingers naturally extended and the finger tips slightly curved inward, one can
collect the Qì surrounding the hands into the body.
Mistakes: the finger tips are tense and are not curving slightly inward. The hands do
not form a hemisphere and the hands are cold.
Solutions: withdraw the centers of the palms slightly, the hands are positioned as if
holding a ball, the tips of the fingers slightly point to navel. Round the body,
relax the shoulders, drop the elbows, and sit the wrists. Imagine both the hands
and the elbows are holding a Qì bubble. These Qì bubbles are very delicate; if
held too tightly, they will burst—held too loosely, they will drop.
Abdomen
Requirement: withdraw the abdomen inward.

1
天井穴 SJ-10
2
小海穴 SI-8
3
曲池穴 LI-11
4
肘髎 LI-12
138
 Purposes: to help the Dāntián to concentrate Qì and to increase the pressure in the
Dāntián area to move Qì to circulate inside the body; to move the postnatal Qì
into the kidneys and to change it to prenatal Qì.
Mistakes: the navel area is relaxed and the abdomen drops downward, causing a
“Happy Buddha Tummy” (big belly).
Solutions: use the mind intent to pull the navel toward the Mìngmén. The tips of
the hipbones move toward the Zhāngmén xué1.
Waist
Requirement: relax the waist backward; relax the lumbar vertebrae, and the
tendons and the muscles in the waist area.
Purposes: to strengthen the kidneys’ functions and to maintain the flexibility of the
body.
Mistakes: the stomach is protruding toward the front and the Mìngmén is pressed
inward. These incorrect postures hinder the Qì in the Dāntián and block the Qì
movements in the back of the body, and prevent Qì from moving upward,
resulting in back pains, dizziness, swelling between the eyebrows, and bloating
in the abdomen.
Solutions: suspend the head (see the Head section) and drop the tailbone to
lengthen and straighten the spine. Follow the instructions in the Abdomen
section. Push the second, third, and fourth lumbar vertebrae backward toward
the back of the body.
Kuà (跨) area
Requirement: relax and loosen both hip joints and the sacroiliac joints.
Purposes: to relax and loosen the hip joints to allow the lower limbs to move freely;
to relax and loosen the sacroiliac joints to enlarge the Dāntián area, and to
create a bigger space for the storage of Qì.
Mistakes: the Kuà is not folded; the buttocks are being squeezed, and the tailbone is
up instead of dropping down.
Solutions: folding the Kuà is mandatory for the correct posture. One cannot relax
and loosen the hip joints if the Kuà is not folded. The Kuà refers to the angle of
the hip joints between the thighs and the abdominal area of the body. When the
legs and the upper body form a straight line, the Kuà is open; when the upper
body (or abdomen) touches the thighs, the Kuà is closed. When the thighs and
the upper body form an angle, the Kuà is folded. The correct way to fold the Kuà
is with the knees and the head stationary, the hips move backward a few inches,

1
章門穴, LR13
139
 the tailbone drops down and is relaxed—the knees will be bent simultaneously.
Rounding the waist area will open the sacroiliac joint and will prevent the
stomach from protruding outward and the Mìngmén from pressing inward. The
way to round the waist is to use the Mìngmén. Imagine the Mìngmén uses four
forces to hold up a huge Qì balloon. The directions of four forces are left, right,
up, and down. From the Mìngmén, the left and right forces go out along the hip
bones to the sides and extend outward, and then scoop to the front to join each
other in front of the navel (forming a circle). The “up” is the force that goes up
along the spine to Bǎihuì, and then scoop to the front to join the “down” force.
The “down” force is the force goes down along the lumbar vertebrae to the
coccyx, and then scoop to the front, and join the “up” force (forming a circle)—
four forces are joined in one point in front of the navel; then withdraw that point
toward the Mìngmén.
Coccyx
Requirement: relax the coccyx downward.
Purposes: to make it easier for the Qì to return to the Dāntián; to be able to move
the Yáng Qì in the body, and to make it easier for Qì to circulate.
Mistakes: the buttocks scoop forward and upward, and the Kuà is open.
Solutions: fold the Kuà, slightly pull up the Huìyīn. Use the mind intent to have the
tailbone be the third leg and go all the way toward the ground to support the
body. When relaxing the coccyx downward, one must pull in Huìyīn; otherwise,
the anus muscles may drop.

Crotch (Dāng 襠)
Requirement: pull up, adjust, and round the Dāng.
Purposes: the Huìyīn is the starting point for the Conception, Governor and Chōng (
衝脈) Meridians. A correct Dāng posture will prevent the Huìyīn from being
pressed or squeezed by the buttocks and the thighs, and thus ensures the
smooth circulation of Qì flow in the Conception and Governor Meridians.
Mistakes: the thighs squeeze the Huìyīn; the Dāng is not round.
Solutions: pull up the Huìyīn, round the crotch area, and turn the knees slightly
inward. The proper posture of the Kuà and the coccyx will help in rounding the
Dāng.
Knees
Requirement: the knees should be relaxed and scooped inward.
Purposes: to allow the lower limbs to maintain flexibility when the knees are
relaxed; the knees scoop inward helping to round the Dāng, and to create a silk
reeling force which spirals from the back of the hip to the inner thighs and to the
feet.
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Mistakes: the knees pass the toes, and the knees bend downward and inward. The
upper legs turn inward; the lower leg and the upper leg are not on one plane—
the position becomes three dimensional. Most of the body weight is on the
inner sides of the knees.
Solutions: with the feet and the lower legs stationary, relax the knees and sit down a
few inches. The knees will be bent (do not bend the knees) and stay behind the
toes. With the lower legs fixed (do not turn or move), rotate the kneecaps
inward, and then upward toward Huìyīn.
Feet
Requirement: the feet are flat on the ground, and form a 90-degree angle with each
other.
Purposes: to move Qì to the Yáng Meridians located in the outer legs and to
strengthen the Yīn Qì moving up, and the Yáng Qì moving down functions. This
position also helps to loosen up the sacroiliac joints.
Mistakes: when stepping on Qì, the feet disconnect from the earth Qì (the toes
and/or the heels are lifted above the ground while separating the feet); the
angle between the feet is too big, or the toes are not separated far enough apart
to form a 90-degree angle between the feet. Each heel rotates more than 90
degrees when stepping on Qì. The toes move inward when separating the heels.
Solutions: shift the weight before stepping on Qì. If there is too much friction on the
floor, separate one foot at a time. When separating the toes, make sure the feet
are separated to form a 90-degree angle. Use the big toes as hinges (stationary),
separate the heels 90 degrees each to the sides—the feet form a 90 degree
angle.
However, this posture is not recommended for most practitioners—it would
damage the knees if the waist is not relaxed. The recommended position is to
separate the heels about 70 degrees each with the big toes at shoulder or hip
width (whichever is wider) or slightly narrower. The distance between the heels
is slightly wider than the shoulders or the hips. In other words, if the distance
between the toes is ten inches, then the distance between the heels will be
eleven or twelve inches. If the distance between the feet is too wide or too
narrow, it is very difficult to loosen up the waist; too much weight is on the big
toes which will hurt the Kidney Qì.
Although the posture requirements do not change, they are not fixed. As the
body begins to relax, postures will shift, one will have to readjust. It is an endless
process. During the practice, one should be aware of the two Qì balls. The hands
are holding a small Qì ball, which is half inside and half outside of the navel; the
elbows are holding a large Qì ball, which is between the shoulders and the lower
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Dāntián. These Qì balls are very delicate, holding them too tightly, they would
pop; held too loosely, they would drop. Always being aware of the Qì balls will
help maintain the proper posture. When one becomes proficient and the hips
are lower to a certain degree, the hands are no longer in front of the navel;
hands would be moved up to shoulder level. At that time, there will be three Qì
balls instead of two. The hands are holding one, the arms are holding one, and
there is one between the shoulders and the lower Dāntián, which is connected
to the body. As the body is sitting lower, the Qì ball between the arms and the Qì
ball between the shoulders and the lower Dāntián will merge as one, and will
return back to two Qì balls.
For beginners, it is very difficult to stand for long periods of time. The legs will
get tired and begin to shake. When that happens, one can use the “Four up and
One down” technique to continue. Four up is Bǎihuì, Huìyīn, the kneecaps, and
the centers of the feet all have a pulling upward feeling. With the Bǎihuì holding
up a little marble or touching the sky, the tip of the nose goes down to Huìyīn,
and the Huìyīn is pulled up along the spine to the head. While the Huìyīn is
being pulled upward, it pulls the kneecaps and the centers of the feet upward
simultaneously. This way the whole body will be pulled up and becomes very
light. There is a fifth up, it is the tip of the tongue pushing the upper palate up,
and using the mind intent to push it (tip of the tongue) all the way up to the
Bǎihuì. If the head does not have a pulled-up feeling, the neck will slump and the
weight of the head will press on the legs, and the body will become very heavy.
Also, the mind intent cannot focus on the neck because it will cause the neck to
become very rigid. “One down” is the tailbone going down to the ground to
support the body. The hips are in a position like sitting down yet not sitting. It is
very important to have the “down.” If the tailbone does not go down, Qì will
move up, Qì functions may become imbalanced, and this imbalance may result
in high blood pressure.
Some practitioners may experience more Qì sensations with the body slightly
wobbling or trembling, but the waist is very difficult to loosen up with these
body movements. It is best not to have any movements. If an unintended
movement happens, pull up the Bǎihuì, drop the tailbone, and relax the whole
body. The unintended movement will gradually stop.
After standing in this position for a period of time, some people become anxious
and want to quit or open their eyes. Although one does not expect or want to
see anything, one still has the desire to open the eyes. Why? It is because with
the practice, a lot of Qì is accumulated inside the body. In normal circumstances,
the body will use up or disperse all of the excess Qì. The eyes are the main user
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 of Qì. Once the eyes are open, the Qì will be dispersed. One should keep the
eyes closed to concentrate the Qì inside. This is the reason behind the
“Withdraw vision and listen inward” requirement in the Qìgōng practice.

2. Distracting Thoughts.
For many Qìgōng practitioners, staying focused without distracting thoughts is
almost impossible. Getting rid of the “monkey mind” is one of the necessary
steps one must take during the practice. But before one can do that, one must
understand how distracting thoughts occur.
In our daily lives, we have to process billions of bits of information all the time.
Since most of these activities occur at the subconscious level, they are not that
obvious and we are not aware of them most of the time. When we slow down or
become still, our conscious mind has time to catch up. The background activities
will surface, especially against the tranquil mind of stillness Qìgōng. When
distracting thoughts arise, this is not brought about by the practice, it is the
indication of mindfulness. Do not become irritated, annoyed, and stop
practicing. One should continue the practice until the scheduled finishing time.
Distracting thoughts are like floating dust, if you leave them alone, they would
settle down eventually.
Eliminating distracting thoughts is like peeling an onion—when one layer is
eliminated, another one will show up. The reason is that there are different
degrees of quietness. With the progress of the practice, one can go deeper into
the subconscious mind. Consequently, deeper background thoughts will surface.
Also, eliminating distracting thoughts is not done once and for all. It is a process
that is repeated many times.

3. Techniques for eliminating distracting thoughts.

1) Let go of all thoughts. As soon as the distracting thought arises, stop this
train of thoughts. Neither analyze them nor pay attention to them. Following
the practice requirements, refocus, and continue the practice.
2) Slowly open the eyes and then close them slowly while withdrawing the
vision inward. Repeat a few times.
3) Use the mind intent to rotate the eyeballs a few times, and then focus in the
center of the head.
4) Just ignore the thoughts.
5) Focus on the breathing—substituting the distracting thoughts with
awareness of breathing. One can count the breaths. Normally, one counts
only the inhalation, and not the exhalation. After counting to ten (ten cycles
of breath), go back to one, and begin counting again.

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6) Do Lā Chi with the mind intent open to the three centers, then close (merge)
into the Dāntián. One can incorporate breathing into this method. Inhale,
focusing on the Dāntián, and exhale, focusing on the three centers.

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APPENDIX A
Standing Posture (Wújí zhuāng 無極庄)
There is a saying in Qìgōng, “all postures begin with Wújí1.” It means that Wújí zhuāng is
the foundation for all Qìgōng postures. Correct postures can lead the Qì and blood to
circulate in the correct channels; incorrect postures can lead to stagnated Qì. To achieve
optimal results from Qìgōng practice, one must understand the physical and mental
requirements of Wújí zhuāng. The requirements for the correct standing posture are
summarized in this appendix.
Stand straight with the feet flatly on the ground at shoulder width (in Zhìnéng Qìgōng,
the feet are together with the inner sides of both feet slightly touching each other). The
body is centered, and the hands relax naturally with the fingers pointing to the ground.
The knees and the arms are straight but not locked. Look at the horizon; then slowly
withdraw vision inward and gently close the eyelids. The whole body is relaxed. To relax
and balance the body, shift the weight to the balls of feet, and use the Bǎihuì to lead the
body to rock back and forth slightly a few times. Fig A

Fig A

1
萬般庄法無極起
145
Physical Posture
1) Head
Requirement
The head remains relaxed and centered at all times. It cannot drop forward or
backward nor lean to the left or to the right. To satisfy these requirements, the
head needs to be pulled upward as if suspended by a string in the mid-air. To be
precise, the head is centered because Tóu kūnlún1 (located approximately 1 cm
behind the center point of the line connecting the tip of the ears) is pulled
upward as if it is suspended by a string. It is called “the head is suspended in
midair2” in Qìgōng.
Method
After the head is centered, tuck in the chin toward the Adam’s apple, withdraw
the Adam’s apple to Yùzhěn, and continue to move upward to Bǎihuì, and from
Bǎihuì pull the head upward (at the same time, relax the eyebrows and facial
muscles). Or the tip of the nose points to the chin, the chin points to Huìyīn, the
mind intent circles around Huìyīn and goes upward along the inner side of the
spine to Yùzhěn, continues to the Bǎihuì, and Bǎihuì pulls the body upward.
Using either method will automatically straighten the cervical vertebrae and will
give the practitioner a suspended feeling.
Another technique to practice the correct head posture is to put a small marble
on the Tóu kūnlún (there is a dip there) and walk around. The marble would not
drop if one can maintain the correct posture. After repeated practices, one will
be able to maintain the head in a centered position.
The key is to relax while adjusting the posture, one cannot use force when
pushing or pulling upward.
Purposes
The head plays a vital role in centering the body. If the head is not centered, one
can easily feel malaise and the body will not be able to achieve the proper
posture or balance. A centered head induces Qì upward to nourish the brain. If
the head leans backward, Qì in the Governor Meridian will have difficulty in
moving upward, causing stiffness and/or numbness in the neck area. If the chin
does not tuck in, Qì in the Conception Meridian will not be able to move
downward easily, resulting in dizziness and high blood pressure.

1
頭崑崙
2
Ding tóu xuán 頂頭懸
146
 2) Eyes
Requirement
The eyes are either completely closed or have a slit opening, the eyeballs remain
level (as if looking at the horizon), withdraw the vision inward, and then
move/focus the withdrawn vision to the practicing area (lower Dāntián).
Method
The eyes look straight forward all the way to the horizon, where the sky and the
earth meet. During the looking-forward process, one should remain focused and
ignore any object between the eyes and the horizon; the mind intent goes out
with the eyes to the horizon. Once the mind intent and the eyesight are fixed on
the horizon, slowly withdraw the mind intent and the eyesight inward; and close
the eyelids (beginning with the outer corners) slowly and evenly.
There are two options in this movement, one is to close the eyes completely and
do not let the light come in. This option would help the participant to
concentrate. The other option is that the eyes are not closed completely, and
there is a slit opening between the eyelids. This slit between the eyelids will
allow the Qì in the body to connect with the Nature Qì and to constantly absorb
the Nature Qì into the body. Besides helping the participant to concentrate, this
option can help in activating the Qì functions.
The most important part of the closing-eyes movement is the slow, even
movement, and that one must focus on the outer corners of the eyes. Once the
eyelids are closed, one cannot roll the eyeballs. Closing the eyes and
withdrawing the vision inward is a very useful technique to concentrate the
mind.
Purposes
a) In Traditional Chinese Medicine, the eyes are considered the outlet for the
liver1, and the gateways for the soul2. Closing the eyes slowly and evenly is
an important way to concentrate the mind and to pacify the soul. When
startled during Qìgōng practice, especially during a meditating state, one can
be easily agitated, annoyed, and begin sweating—this is what Traditional
Chinese Medicine called “startled, Qì is in chaos3.” When that happens, do
not stop the practice nor open the eyes; slowly rotate the eyeballs to the left
to the maximum (do not turn the head), back to the center, then rotate to
the right. After four repetitions, one should be able to calm down and return
to the mediating state.

1
目為肝之竅
2
Hún 魂
3
Jīng zé qì luàn 驚則氣亂
147
 b) The eyesight can direct Qì. Traditional Qìgōng uses the expression that the
“Eyes are the forefront of the mind1.” It means that wherever the eyesight
goes, Qì would follow. The eyes are the connecting points between Yīn Qìāo
Mài and Yáng Qìāo Mài2; they are also the points where Wèi Qì3 goes in and
out of the body. That is the reason why all Qìgōng practitioners need to
place emphasis on adjusting their eyes. Martial Art Qìgōng requires angry
eyes and the raising of the eyebrows4; the purpose is to move the Wèi Qì to
the outer body to strengthen the bones and muscles for combat. For health
purposes, the practitioner is required to withdraw his/her eyesight inward;
the purpose is to confine Wèi Qì inside the body to nourish the internal
organs for longevity.
3) Mouth
Requirement
The lips are slightly touching each other, the upper and lower front incisors are
touching yet not touching; the bicuspids are touching as if biting something; the
tip of the tongue touches the upper palate (beginners can touch the gum line) .
Method
Relax and close the lips; use the nose to breathe and do not let any air come out
of the mouth. Withdraw the Chéngjiāng xué5 (the depression under the lower lip)
and tense the Rénzhōng xué6 (under the nose, about midway to the upper lip)
slightly; the upper and lower front teeth slightly touch each other, and the
bicuspids are touching as if biting something. The tip of the tongue touches the
area between the teeth and the upper palate. If the tip of tongue touches the
hard palate, one may feel sluggish or sleepy.
Purposes
Closing the lips and touching the tongue to the upper palate are intended to
connect the Governor and Conception Meridians, and to allow the Qì to circulate
through these meridians and to complete a circle. If the tip of the tongue
touches the gum line, it will connect the Qì in the skin and its membrane. The
tip of the tongue touching the upper palate (the area between the soft and hard
palates) will connect the Qì in the Governor and Conception Meridians. When
there is sufficient Qì in the Governor Meridian, the area between the eyebrows

1
Rì wéi xīn zhī xiān fēng 目為心之先鋒
2
陰蹺脈,陽蹺脈
3
衛氣
4
Nù mù yang méi 怒目揚眉
5
承漿穴 Ren-24
6
人中穴 Du-26
148
 may vibrate if the tip of the tongue is still touching the gum line. If that happens,
one should move the tip of the tongue to touch the upper palate.
4) Neck
Requirement
The neck should be relaxed and straight, and cannot lean forward.
Method
Tuck the chin toward the Adam’s apple, the Adam’s apple withdraws toward the
Yùzhěn, the Yùzhěn pushes up toward the Bǎihuì and use the Bǎihuì to pull up
the head. If there are many curvatures in the cervical vertebrae, one must
intentionally push the Yùzhěn toward the back to induce Qì upward.
Purposes
This position of the neck is intended to minimize the curvature in the cervical
vertebrae and to induce Qīng Yáng Qì1 to the brain. If the neck leans forward, it
would cause numbness in the neck and the head, and would block the Qì flow in
Yùzhěn. Tensing the back of the neck would cause the Qì to be stuck in the chest
area. If the Adam’s apple is not withdrawn inward, the Qì in the chest area will
not be able to go downward.
5) Chest and Back
Requirement
Hollow and expand the chest; the chest is relaxed and withdraws inward to
release the tension and pressure in the chest area. Pull up the back and drop the
upper arms to straighten up the spine.
Method
a) Hollowing the chest means to slightly withdraw the triangular area formed
by the nipples and the xiphoid process of the sternum. The correct way to
hollow the chest is to protrude the chest first, followed by relaxing the chest.
Take a deep breath, the tips of the shoulders move outward and upward to
expand the chest cavity, and then slowly exhale, dropping and relaxing the
shoulders and the chest downward. The key to hollowing the chest is to
expand it at the same time. If one hollows the chest too much, the chest
cavity would collapse and cause breathing problems and one would have an
uncomfortable feeling in the ribs. The way to avoid that from happening is to
expand the chest. After the inhalation, the armpits and the shoulders move

1
清陽氣
149
 upward and outward to pull open and to expand the chest to the sides, and
then naturally relax shoulders.
b) Pulling up the back is done to straighten the spine. Pulling up the back is very
important; if it is not done correctly, the back may be cold and numb, and it
may increase calcium deposits in the cervical vertebrae. The correct way to
pull up the back is to use the Bǎihuì and the Dàzhuí1 (the first thoracic
vertebra) to pull up the cervical and the thoracic vertebrae while the
tailbone goes downward to stretch and straighten the spine.
Purposes
The Heart and the lungs are located in the chest cavity. The heart regulates the
blood’s circulation, and the lungs regulate the Body Qì. Hollowing and expanding
the chest can enlarge the thoracic cavity and allow the heart and the lungs to
settle comfortably inside the body to ensure that Qì and blood circulate
smoothly. Relaxing the chest and the back allows the Governor and Conception
Meridians to connect easily and ensures the normal functions of the inner
organs. Dàzhuí xué is called “climbing the Heaven’s ladder2.” and means that Qì
is having great difficulty going up; pulling up the back can help the Qì to move
upward. The chest area is the junction point for the six Yīn Meridians. Relaxing
the chest and pulling up the thoracic vertebrae maintains the smooth
connections between the Yīn Meridians, which connect the inner organs, to
ensure their normal function. When the chest is protruding outward, it would
cause Qì to move upward along the Kidney and Conception Meridians, resulting
in Qì and blood concentrating in the head, and may lead to high blood pressure.
Pulling up the back and dropping the upper arms can loosen up the Gāohuāng
xué3; once that meridian point opens up, Qì can reach the heart, the lung and
the abdomen’s membranes. Pulling up the back is very important; if it is not
done correctly, the back may be cold and numb, and it may increase calcium
deposits in the cervical vertebrae.
6) Shoulders
Requirement
The shoulders should be relaxed, and the armpits should be empty.

1
大椎
2
Shàng tiān tī 上天梯
3
膏肓穴, BL43
150
 Method
The shoulder joints are relaxed and naturally hang loosely. The upper arms are
turned outward and inward slightly to create an empty space in the underarm
area. Another way to relax the shoulders is to take a deep breath, then exhale,
relax the inner organs and the ribcage, let go of tension, and drop the shoulders.
While dropping the shoulders, the shoulders should expand outward from the
spine, and embrace to the front as if hugging a tree.
Purposes
Relaxing the shoulders eliminates blockage and allows the Qì to circulate
smoothly in the arms; and it opens the Jíquán xué (belongs to the Heart
Meridian), and allows Qì to reach the elbows and the wrists.
7) Elbows
Requirement
The overall requirement is that the elbows are dropping downward yet hanging
by an imaginary string.
Method
Relax and naturally drop the Tiānjǐng xué (SJ-10) and Xiǎohǎi xué (SI-8); but the
mind intent cannot be too strong, otherwise, the shoulders and the elbows
become heavy and stagnant. While dropping the tips of the elbows downward,
imagine a string is pulling up the Qūchí xué (LI-11) and Zhǒuliáo xué (LI-12). With
the mind intent on these four acupuncture points, it will strengthen the Qì and
blood circulation in the arms.
Purposes
The purpose is to maintain the upper limbs’ Qì and blood to run smoothly. The
upper limb acts like a bow with the wrist and the shoulder joints as the ends and
the elbow as the center—a relaxed elbow will ensure an agile limb.
8) Wrists
Requirement
The requirement is to sit the wrists.
Method
Relax the wrist, focus on Shénmén xué (HE-7) and relax it downward as if the
wrist is sitting down. The fingers move upward to create a folding/bent position
between the hands and the forearms.
Purposes
The purposes are to maintain the Qì functions in the upper limb to act as one, so
that the Qì can easily circulate.
151
 9) Palms and Fingers
Requirement
Cup the palms and naturally extend the fingers.
Method
Withdraw the centers of the palms slightly; the hands are slightly cupped as if
holding a very large and very delicate Qì bubble, which if held too tightly will
burst—held too loosely, it will drop. Round the body; relax the shoulders; and
drop the elbows and sit the wrists.
Purposes
The purposes are to maintain the Qì functions extending all the way to the finger
tips. With the fingers naturally extended and the finger tips slightly curved
inward, one can collect the Qì surrounding the hands into the body. There are
six Meridians (three Yīn and three Yáng hand Meridians) in the upper limbs. By
relaxing the shoulders, emptying the armpits, dropping the elbows, sitting the
wrists, and extending the fingers, the Qì will circulate smoothly in these
Meridians and the Qì can reach the finger tips.
10) Abdomen
Requirement
The abdomen should be withdrawn inward.
Method
Withdrawing the abdomen does not mean to tense up the abdominal muscles, it
means to use the mind intent to pull the navel toward the Mìngmén. The tips of
the hipbones move toward Zhāngmén xué1, straighten up the lower back, and
the rib cage moves slightly upward and backward.
Purposes
It is an important step to help in concentrating the Qì in the Dāntián, and to
increase the pressure in the Dāntián area to move the Qì to circulate inside the
body. This position also moves postnatal Qì into the kidneys and changes it to
prenatal Qì. If the navel is relaxed and the abdomen is dropped downward, it
may cause a “Happy Buddha Tummy” (big belly).
11) Waist
Requirement

1
章門穴, LR-13
152
 Relax the lumbar vertebrae, tendons and muscles in the waist area. The waist
remains straight at all times. The Mìngmén pushes to the back when standing,
and pushes to the front when sitting.
Method
Pull up the head (see section on the head) and drop the tailbone to lengthen and
straighten the spine, following the instructions in the section on the abdomen.
Push the second, third, and fourth lumbar vertebrae toward the back.
Purposes
The purposes of this requirement are to strengthen the kidneys’ functions, and
to maintain the flexibility of the body. If the stomach is protruding toward the
front and the Mìngmén is pressed inward, it would hinder the Qì in the Dāntián
and block the Qì movements in the back of the body, and also would prevent Qì
from moving upward which would result in back pains, dizziness, swelling
between the eyebrows, and bloating in the abdomen.

12) Kuà (跨) area

Requirement
Relax and loosen both hip joints and the sacroiliac joints.
Method
In Wújí zhuāng, one does not bend the knees nor physically fold the Kuà. The
participants use the mind intent to relax the knees and the hip joints and to have
a sitting-down feeling. The Kuà refers to the angle of the hip joints between the
thighs and the abdominal area of the body. When the legs and the upper body
form a straight line, the Kuà is open; when the upper body (or abdomen)
touches the thighs, the Kuà is closed. When the thighs and the upper body form
an angle, the Kuà is folded.
Rounding the waist area will open the sacroiliac joint and will prevent the
stomach from protruding outward and the Mìngmén from pressing inward. The
way to round the waist is to use Mìngmén. From Mìngmén, one expands
outward along the hip bones to the sides and continues outward, and then
scoops the tips of the hip bones to the front to that they join each other in front
of the navel (forming a circle). Then use the mind intent to bring that joining
point back to the Mìngmén.
Purposes
The purposes are to relax and loosen the hip joints to allow the lower limbs to
move freely, to relax and loosen the sacroiliac joints to enlarge the Dāntián area,
and to create a bigger space for the storage of Qì.

153
13) Coccyx
Requirement
The requirement is to relax the coccyx downward.
Method
Fold the Kuà, the hips slightly sit down, pull up the Huìyīn, use the mind intent to
have the tailbone be the third leg which goes all the way toward the ground to
support the body. When relaxing the coccyx downward, one must pull in the
Huìyīn; otherwise, the anus muscles may drop.
Purposes
The coccyx can move and activate the body’s Yáng Qì. Once the coccyx loosens
up, it is easier for the Qì to circulate and to return to the Dāntián.

14) Crotch (Dāng 襠)

Requirement:
The Dāng is pulled up and rounded.
Method
Pull up the Huìyīn which includes the muscles in the anus and genital area; round
the crotch area (thighs are not squeezing each other and the Huìyīn area is
round); and turn the upper knees slightly inward. The proper posture of the Kuà
and the coccyx will help in the rounding of the Dāng.
Purposes:
The Huìyīn is the starting point for the Conception, Governor and Chōng
Meridians. A correct Dāng posture will prevent the Huìyīn from being pressed or
squeezed by the buttocks and the thighs. In order to allow the Qì circulate
smoothly, all areas need to be relaxed, except the Huìyīn which needs to
maintain a certain tension to prevent it from being squeezed. Thus, this position
of the Dāng ensures the smooth circulation of Qì flow in the Conception and
Governor Meridians. Pulling up the Dāng also prevents Qì leaking from the anus
and genitals.
15) Knees
Requirement
The knees are relaxed and scooped inward.
Method
With the lower legs fixed (do not turn or move), rotate the kneecaps inward, and
then upward toward the Huìyīn. The knees are relaxed and are not locked.

154
 Purposes
The lower limbs can maintain flexibility when the knees are relaxed; the knees
scoop inward to help in rounding the Dāng, and to create a silk reeling force
which spirals downward from the back of the hips to the inner thighs and to the
feet. Whether the Qì and blood are connected with the feet or not is determined
by whether the knees are relaxed or not; relaxing the knees allows Qì and blood
to reach the toes.
16) Feet
Requirement
The feet are placed flatly on the ground with the weight evenly distributed.
Method
Adjust and center the body, curl the big toes slightly downward to induce Qì
downward; lower the body weight from the Bǎihuì, to along the ears, the
shoulders, the sides of the body, and the outside of the legs to the centers of the
feet (Yǒngquán); then evenly distribute the weight from the toes to the heels.
Pull up the knees and loosen the joints of the feet; gradually, one will be able to
have the feet flatly on the ground (Yǒngquán touches the ground).
Purposes
The purposes are to loosen up the joints in the feet which will allow the Body Qì
to reach the toes. Once the Yǒngquán is able to touch the ground, it will connect
the Body Qì with the earth Qì.

155
GLOSSARY: QÌGŌNG TERMS
Prepared by B. J. Kish Irvine, Ph.D., with additions, revisions, and indexing from Chan
Hou Hee Laoshi’s translation.

Băihuì (Băi Huì) 百會穴, Governor Vessel 20 (GV 20), top of head.

Belt Meridian, Dài Mài 帶脈, along the waist. The Dài Mài is one of the eight
Extraordinary Meridians. It regulates the twelve main meridians, 72, 73, 108.
Body and Mind Method, Second Step Gong, 13-15, 17, 22, 27-28, 35, 38, 44, 123.

Chì or Qì 氣, see Qì.

Chì Field 氣場, see Qì Field.

Chìhù 氣戶, see Qìhù.

Chún Chì 抻氣, thrusting outward.

Coccyx, tailbone, 115, 117, 120, 122-24, 148, 162.
Dàbāo大包, on the Spleen Meridian, between the sixth and seventh ribs below the
center of the armpit. It regulates the lateral meridians, 63, 77, 80, 93, 94, 96, 107,116,
132-33, 142, 137-38, 147.

Dān 丹, pill or “ball.” 5, 23, 37, 58, 82.

Dāntián 丹田, normally refers to the area between the navel and the Mìngmén. It is an
area for the storage of Qí, 5, 21, 25, 26, 30, 36, 37, 46, 90, 93, 96, 106, 107, 117-24, 125-
26, 132, 134, 141, 143, 147-48, 152, 155, 160-62.
Dàzhuī 大椎穴, Governor Vessel 14 (GV 14), between the seventh cervical and first
thoracic vertebrae, 114.

Dùchì (Dù Qì) 肚臍,navel.

Dū Mài 督脈, Governor Vessel Meridian (also called Governing Vessel Meridian).

Fā Chì (Qì) 發氣, to emit Chi.

Fàngsōng 放鬆, relax.

Five Elements Method, Third Step Gong, 14-17, 28, 35, 38, 122.
Gōng 功, method or practice, 13, 14, 17, 28, 29, 53, 55.
Governor Meridian, see Dū Mài.

156
Guàn Dĭng 灌頂 and Guàn Qí 灌氣, to emit Qì to the head and to emit Qì to the body, 55,
56.
Hăo le 好啦, accomplished. (May also refer to the concept of cured, well, or to become
whole again).

Huà sàn 化散, dissolve or transform, and disperse or disintegrate.

Huìyīn (Huì Yīn) 會陰, perineum, between the genitalia and anus, “earth gate,” 36, 80,
99, 120, 131, 148-50, 154, 162-63.
Hùn Yuán Qì 混元氣, mixture of material (body/matter] and mind, basic theory of
Zhìnéng Qìgōng, 12-15, 18, 22, 24, 30, 31, 44, 46-49, 53, 56-59, 85, 87, 92-94, 97, 101,
106, 111.

Hùn Yuán Zhĕng Tĭ 混元整體, “an entity contains materials and full information of the
entity,” transmutation of the body, Qì, and Shén, 7.
Jiānjĭng (Jiān Jĭng) 肩井, on Gall Bladder Meridian (GB 21).

Jīng 精, physical body, 11, 12, 19, 24, 36, 81, 82, 89, 106.

Jù Qì 聚氣, concentrate Qi.

Kuā 跨, inguinal ligament or area between the thighs/legs and the pubic triangle (or the
abdominal area), front joint between the thigh and the hip, 114-15, 117, 123-24, 137,
47-48, 161-62.
Lā Chì (Qì) 拉氣, to collect Chì, opening and closing movements, ii, 55, 56, 62, 66, 70, 92,
96, 98, 101, 125.
Láogōng (Láo Gōng) 勞宮, on the Pericardium Meridian, between second and third
metacarpal bones, the center of the palm, 38, 62, 78. See also Hán Zhăng.
Mìngmén 命門, on Governor (or Governing) Vessel Meridian 4 (GV 4), between the
second and third lumbar vertebrae, the gate of life, 38, 63, 68, 72, 73, 80, 93, 100, 103,
107, 114, 121, 125, 129-30, 132, 134-139, 142, 147-48, 160-61.
Qì 氣, energy, life force or breath. A shapeless substance which maintains the
physiological functions of the human body, 3-5.

Qì Field 氣場, a Zhìnéng Qìgōng concept created by Dr. Páng Míng. Normally it refers to
an instructor synchronizing the participants mind intent and verbally leading the group
to perform a defined task in unison, 17, 18, 21, 30, 31, 46, 59, 85, 97, 104, 106.

157
Qìgōng 氣功, also spelled as Chì Kūng, or Chì Gōng. Common modern spelling is Qìgōng.
A training process which uses a particular method to meet the goal of improving health
and enhancing life functions, 3-9.
Qìhù 氣戶, on Stomach Meridian, “door of Qì.” under the middle of the collar bone, 75,
76, 104-106, 140-41.
Rèn Mài 任脈, Conception Vessel (CV) Meridian.

Shānzhōng 膻中, on Conception Vessel Meridian (CV 17), “central terrace” at heart level,
64, 80, 95, 105.

Shén 神, mind, 3, 4, 7, 9, 11, 12, 19, 20, 22, 24, 25, 28, 29, 36, 37, 42, 44, 46, 58, 81-84,
107, 119-20.

Shén Mén (Shénmén) 神門, outside of the wrist, located between the ulna and the
carpals, “gate of divine spirits,” 76, 97, 104, 146, 159.
Shēntĭ 身體, body.

Shēnzhù xué 身柱穴, beneath the third thoracic vertebra, 80, 103.

Sit the wrists (Zuò wàn) 坐腕, 76, 104, 113, 115, 131, 134-35, 141, 146-47, 159-60.

Tanzhōng 膻中, see Shānzhōng .

Tiānmén 天門穴, the line from Yìntáng to Bǎihuì, “heavenly gate.” 38, 96.

Tiger Mouth (Hǔkǒu) 虎口, the area between the thumb (Lung Meridian) and the index
finger (Large Intestine Meridian), 62, 77, 100, 103.
Tōngtiān (Tōng tiān) 通天穴, on either side of the median line of the cranium, “heaven
point.” 111, 120.

Wan Yuán Chì 混元氣, see Hùn Yuán Qì.

Wĕi Lú 尾閭, see coccyx.

Xìng 性, essence, nature, soul, 8, 102.

Xíng 形, appearance, shape, body, physical materials, 28, 29, 41.

Xìnmén 囟門, on the hair line inward two inches.

Xū kōng (Xūkōng) 虛空, space/sky or horizon, 37, 47, 57, 58, 80-82, 86, 87, 90-93, 95, 98,
101, 129.
Xué 穴, acupuncture point.

Xué Wéi 穴位, acupressure points, position of the acupuncture point.

158
Yáng 陽, active, light, masculine polarity (tendency), the Yáng organs (large intestine,
small intestine, gall bladder, bladder, stomach), 4, 11-13, 20, 29, 81, 87, 96, 104, 106,
112, 120, 122-23, 148-49, 162.
Yīn 陰 , passive, dark, feminine polarity (tendency), the Yīn organs (lung, heart,
pericardium, liver, kidney, spleen), 11-13, 20, 29, 69, 87, 96, 104, 112, 120, 149, 160.
Yīntáng 印堂, on the Governor Vessel Meridian, point 24.5 (GV 24.5), located midway
between the eyebrows, opens the entire head/brain, 63, 71, 77, 80, 94, 96, 102, 103,
106, 116, 119, 133, 138, 142, 144.
Yǒngquán (Yŏng Quán) 湧泉, Kidney Meridian 1 (K 1), “bubbling spring,” below the
metatarsal pad, 38, 99, 137, 163.

Yuán Qì 元氣, see Hùn Yuán Qì.

Yùzhěn 玉枕, on the Bladder Meridian (BL 9/B9), “gates of consciousness,” jade
occiput/pillow, 80, 102-03, 119, 138, 144, 154, 157.

Zhăng xīn 掌心, inner side of the hand. May also refer to the palm of the hand, 62, 78.
See also Láo Gōng.
Zhìnéng Qìgōng 智能氣功, founded in 1980 by Dr. Páng Míng. A Qìgōng practice which
includes Lift Chì Up Pour Chì Down Method, Three Centers Merge Standing Method, and
Lā Chì.

Zhōngkuí (Zhōng kuí) 中魁, middle joint of the middle finger, 75-76, 104-05, 140, 145-46.

Zhōnggōng diǎn 中宮點, a point in the central meridian also known as the “Central
Palace Point” in the Nine Palaces and Thirteen Gates Method. It is a moving point which
moves up and down between the center of the head, Yīntáng and Yùzhěn, and a lower
location between the navel and the Mìngmén, 80.

159
ABOUT THE TRANSLATOR: CHAN (FAMILY NAME) HOU HEE
In the 1990s, Chan Laoshi and his brother Luke Chan were among the first teachers to
officially introduce Zhìnéng Qìgōng, a medical Qìgōng famous in China for healing
thousands with "incurable" diseases, to students in the United States. They named their
organization Chilel (meaning Qi Therapy) Qigong with the approval of Dr. Páng Míng,
founder and grandmaster of Zhìnéng Qìgōng.

Drawing from over 40 years of training and practice in Taiji and Qìgōng and his
background as an engineer, the hallmark of Chan Laoshi’s teaching is his ability to
explain to his students HOW and WHY a movement is performed in terms that they are
able to understand. Chan Laoshi's philosophy is that Qìgōng is not something that is
mysterious. He defines Qìgōng as "physical therapy or exercise with mindfulness.”
Qìgōng is what we practice once we become aware of our body and aware of how we
move our body.

To complement the physical forms of Qìgōng, he teamed up with Eva Lew, M.D. who
provides insights into the mental and emotional parts of Qìgōng practice as well as the
relationship of Qìgōng to Western Medicine. Their collaboration resulted in the release
of "Medicine Begins with Me: a Holistic Approach to Healthcare.” This program is
designed to train healthcare providers as well as the general public in effective, easy to
learn Qìgōng techniques.

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CHILEL QIGONG TITLES

Chilel Qigong Foundation Methods DVD,

Lift Qi Up & Pour Qi Down Method, 3-Center Standing Method & La Qi Method,
by Eva Lew M.D. and Hou Hee Chan

Chilel Qigong Foundation Methods: Advanced Practice DVD,

by Eva Lew M.D. and Hou Hee Chan

Medicine Begins With Me:

A Holistic Approach to Health Care DVD, by Eva Lew M.D. and Hou Hee Chan

Medicine Begins With Me:

Wellness in Motion DVD, by Eva Lew M.D. and Hou Hee Chan

Chilel Qigong: Body and Mind Method Book, by Hou Hee Chan

101 Miracles of Natural Healing Book, by Luke Chan

101 Miracles of Natural Healing DVD, by Luke Chan

Chilel Qigong, Body & Mind Method DVD, by Luke Chan

Secrets of Tai Chi Circle: Journey to Enlightenment, by Luke Chan

101 Lessons of Tao, by Luke Chan

For information on workshops, products and practice tips, please visit our
website:

www.chilelwellness.com
or
www.chilel.com

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