He believes very strongly that practitioners should follow the classic texts and principles carefully and tryto find the meanings within their own bodies and f eelings. People certainly shouldn t suspect or try to change the meanings within t he texts as he has heard some teachers do. He said if you want to know if your practice is on track, you should check yours elf. If you ve spent a short amount of time practicing and have made lots of progr ess then you know you re right. But, if after practicing several years, you cannot push with or do well against an opponent who has practiced the same amount of t ime in other arts, then something must be wrong. You need to know where you re wrong and be able to address the problem. He said many people say that Taiji takes years to learn and so they say don t expe ct quick results. However he feels this is misleading. The honing and refining o f Taiji skills has indeed no end, it is a lifelong study and not something that one can perfect in a few years, but one should be able to see definite progress inside three to five years. So what is Taiji? Before we move we are in the state of Wu Ji. But after we move or the opponent m oves, the peace and calm are broken and emptiness gives rise to yin and yang, (s eparateness in harmony). (In Chinese: Wu ji er sheng dong fen yin yang ). Taiji s foundation is from the principle of wu jie, not from the movements of beng, liu, ji ,an. (Expansion or ward off, dissipate or roll back, press and push). When the opponent moves, he destroys the state of wu ji or emptiness and yin and yang develops. In this change, his neng liang (energy) and his shi (potential force and energy) are yang. For example, if he uses his right fist to strike you, then his right side is yang but his left side becomes yin. What the practitioner should do is, at the point where the opponent is striking towards, one must hua or dissipate his potential force, where he is yang, you must be yin. But this apparent yielding or dissipating is not becoming diu or lost and lacking in substance, or ruan soft like tofu; it is accepting and welcoming his f orce like letting the wind blew through and out. Then your strike (yang) can fil l the opponent s yin or weak place, now that his strength and force have been diff used. The adversary s energy is now completely spent, because you have emptied out his strong yang part by dissipating it. He becomes weak and unstable and empty. This concept of emptying out his force is called yin jing luo kong in Chinese. At this time, when he is completely empty and weak, you can issue power, fa jing . One can only successfully issue power when the opponent is truly empty; otherwis e if he is still strong and stable it becomes force against force. When you issue, you must be able to release all your neng liang (energy) to the opponent. Your body must be tong tou empty and almost transparent inside, with no tense places. To be tong tou we must first be song (relaxed) says Ren. But people often have a mis taken view of what song or relaxed means. They know that being hard or tense is wrong but they then go to the other extrem e and become ruan soft and collapsed in structure. This he says is an even bigger mistake. Like this, one can still not be truly relaxed and one loses one s own neng li the body s integrated and unified structural strength. If one is just soft, one cannot use Taiji as a martial art, it just suffices as exercise. This is why many other disciplines scorn Taiji as a fighting system, b ecause of this misunderstanding of song relaxed. Ren Gang says the body must be turned into a flowing, free-moving entity where o ne can move in an even, nimble and alive state. Some people like to imagine thei r bodies move like water, as this conjures up this feeling, but he says to move like air is an even better analogy. When one is genuinely relaxed, one can not only move smoothly, quickly and natur ally to deal with the opponent, but one can face life s challenges easily too. Of course, Ren says when one first learns the Taiji form, one needs to have the correct body posture and movement, particularly in relation to the waist and kua (hips). Sometimes, new practitioners will feel that their body or hips etc are not in th e right position, and thus they will feel that their own bones are holding them back; at this juncture it s very hard to use one s shen qi (energy). Once your body postures are correct you can start to move freely and you will st art to discover your shen qi. In Chinese, Ren says, the waist eventually becomes an energetic centre of the bo dy, not a physical muscular or skeletal centre. At the outset, when one begins learning, students will treat the waist as a phys ical entity which they will turn and move using bone and muscle, but this is a p reliminary stage. The heart Xin first decides what to do and tells the waist, (thi s second energetic centre or second heart and mind) and the waist then controls the energetic field or shen qi and the shen qi moves the rest of the body. He said that this concept of the waist is not easy for beginners to grasp, but o ver years of practice one can obtain this feeling of it being a non-physical cen tre. Without this sensation, he says he would not be able to smoothly and effort lessly remove an attacker s grab to his throat or body. If he said, he treated his waist as a hard or physical place, then an attack on his throat in particular, would cause him to tense up and try to resist, thus al lowing the attacker to gain an even stronger hold. When the waist moves, the legs and feet should follow the waist; this is what th e principle of the waist being the commander means. So what is shen qi ? When somebody practices Taiji form, they will slowly get a feeling that as they move, the air and energy around them is moving with them. (Taiji is often descri bed as swimming in air.) Later one will feel that one is moving within an energy field, that one is connected to the surrounding environment, and that they can control and move this energy all around them. This energy is shen qi. To explain more about the different types of energy connected to the body, Chine se says Gu rou de neng liang shi li liang, jing shen de neng liang shi shen qi . Basically translated, it just means that physical strength (li liang) is the exp ression or manifestation of energy (neng liang) from the physical body (gu rou), and an invisible but yet tangible feeling of energy surrounding a person (shen qi) is the manifestation of the (jing shen) spirit s energy. When you meet somebody who is usually quite strong and energetic, but who at tha t time is ill, you will feel that they have no vital force, no shen qi, so you d on t feel intimidated or afraid of them, and are able to overcome them. He says this kind of invisible energy force and spirit is what drives the body s m ovements, not your physical structure that carries out the movements. In Taiji we should constantly try to practice, develop and enhance this shen qi. In doing so, one will also change not just one s physical movements but one s chara cter as well. The more relaxed one becomes, the greater their shen qi will be an d the more generous, calm and open one will become. He said this sense of calmness is a fundamental part of tui shou (push hands), f ighting, or life in general. In push hands or san shou (sparring) one must be calm and still inside. You must allow the opponent to fully take up his position or stance. Let him show you wh at he intends to do, this way you can clearly see where his faults and weaknesse s are, thereby allowing you to take advantage of them and overcome him. If you act as most people do and immediately try to go against him or react out of anxiety or impatience the moment he opposes you, then you and he become locke d in a battle, the outcome of which rests on the big overcoming the small, the s trong overcoming the weak, or the fast defeating the slow. None of which are par t of Taiji s internal principles. Going against him also allows the opponent to espy your weaknesses and utilize t hem to defeat you. Here is where the practitioner must again invoke the state of Wu Jie. In English we use one word to mean emptiness , but in Chinese the idea of empty or nothing has many different meanings: KONG DIU empty or free empty, lost or without any firm structure or spirit without, nothing MEI YOU So the problem for foreign students learning Wushu or the Chinese language itsel f is how to understand what real emptiness is, as in the state of Wu Ji . We must realize that emptiness is not just nothing, but that it is emptiness and fullness combined. It is nothing and everything in complete harmony. Before one moves, thinks, talks etc, one is first empty le which is in complete harmony with its surroundings. wu ji. An integrated who So, wu ji is in fact a quiet balanced state, where one thing exists peacefully a nd in harmony with another. Ren Gang says that in push hands or sparring etc, one must first look upon the o pponent not as a separate entity that you must defeat The Enemy but as a part of you, a part of your energy circle. Chinese philosophy looks upon a person as being as one with the earth and sky; t hey are in harmony not separate. If you can fully realize this and have a sensat ion of this state, than you can cultivate the feeling that the opponent is also one with you. But, it s not just his physical body that is one with you, his spirit and shen qi tal energy around him, is part of your energy sphere too. So in Taiji, we want to first become aware of and later be able to harness this shen qi. Often people play the form and have a feeling of energy moving the body s structur e, but as soon as they push hands with someone, they go back to using physical s trength or their structure, and are more concerned about winning and thus lose c ontrol of their shen qi. In Nei Jia Quan internal arts, like Taiji, we want to forget about the body s struct ure and strength and utilize the shen qi to move our own body and deal with the opponent. In Chinese they say the Xin heart or unconscious thought controls your waist, the waist controls and moves the shen qi and your shen qi moves the physical body. If you want to do something, you feel what it is you want to do, and then your b ody responds. Ren says that you must train yourself to use your heart (Xin) and waist to contr ol your shen qi and thus change your old habits of the physical body or your rat ional thought moving the energy. He said that when one moves, whatever one wants to do or decides to do, the body will just follow precisely what you intend. In push hands, when you see the opp ortunity to dissipate or strike the opponent, your body immediately obeys this th ought or feeling with action. He said if you have to wrestle and struggle to try and overcome the opponent to move him, then this is wrong. At first, Ren mentioned, your body won t listen to your intention or your waist, b ut over time, as you concentrate on this aspect, you will start to cultivate a s ensation. Ren says that he personally doesn t think that a person s form postures are so impor tant, for example if your hand is higher, lower etc; but a student s basic posture s and structural position must be correct. It s like eating, he said, it doesn t matter if you use chopsticks or a knife and fo rk or how you hold them that matters, but that you get the food in your mouth an d not your nose that s important! Finally I asked him about his hopes for the future of Taiji. Ren replied that he hopes that all practitioners of Taiji can learn the genuine art, and not have a false impression that Taiji is either an art based on physic al strength or some mystical, magical art that is so complex that a student can never master or comprehend it. He said if he ever reaches a stage where he understands the secrets of Taiji and can use them, then he would certainly want to share this knowledge with everyon vi e, so that all lovers of Taiji can share in the splendour of this wonderful art. Finally, he reiterated, that you must be open and generous in spirit. Your shen qi (an energy field that surrounds you and is interconnected with your spirit) a nd your qi liang (generosity of spirit) is connected, so if you re a mean person you r shen qi will also be small, and you ll be able to utilize very little of this fo rce. Personally, I think that he is already well on the way to reaching this sta te, and apart from Master Dong Bin, I can safely say that I have learnt more abo ut Taiji and internal arts in the short time that I have known him, than I have in over twelve years of study from many teachers around the world. His belief in Buddhism has certainly been instrumental in understanding many of Taiji s principles, and his generosity in sharing with all who meet him, is a test ament to the fact that having an open mind and generous spirit, really does rais e and benefit one s Taiji practiceHopefully those attending the event in Shanghai China in November this year, will have a chance to find out for themselves! by courtesy of www.doubledragonalliance.com -------------------------------The origins of Hunyuan Qigong go back many thousands of years to an era when tho se who were wise were very closely connected with Nature and themselves. At that time, one was considered healthy when one lived in unity with the cosmos, and i ll when one subdued one s own emotions. Animals were not enemies, but rather frien ds. Nature was not exploited, but rather respected. People schooled themselves i n modesty and contemplation and learned from one another. Such Daoistic hermits who still live in seclusion today in the sacred mountains of China were the earl y fathers and mothers of these transformation techniques, which are aimed at liv ing as one with the vast, unfathomable energy of Nature. Following this path of perfecting existence involves the training of the adept s individual perception. T he ancient texts could help convey knowledge, but only to the extent that the tr ainee is prepared to explore Nature and the further development of the teachings prompted by his own creative motivation. An elderly master can die peacefully w hen he knows that a capable student will continue to research his life s work. In this manner, the teachings of the wise elders have been handed down and refined for countless years and historical epochs to the extent that the masters found p otential successors who not only emulated their teachings, but also fostered lif e in their commitment to creation, to Dao. The mother of all learning processes for a Daoist is Nature. The natural scientist recognizes Nature s movement accordi ng to the law of polarity between the cosmic elemental forces of yin and yang. T hus, the spontaneous naturalness of life everywhere and in every form is the fun damental principle of a Daoist. If you have the inclination, observe Nature when you are relaxed. Have you ever seen a straight rainbow? Have you ever watched a tadpole swim in a straight line? Or perhaps you have seen a straight cloud, a s traight tree, a straight snake, a straight ravine, straight water, a straight he ad or spine or tongue? Everything which truly exists naturally is created in the shape of a wave. Every form of natural movement is like a wave, for everything undulates when viewed physically. Even the movement at the very center of a lase r beam is not completely straight. It cannot be, for the laser beam is also subj ect to the law of polarity and moves in waves, even if this cannot be seen with the naked eye. More about this in the next chapter. Qi can be best imagined by p lacing oneself in front of a tree for an hour, remaining motionless and letting whatever happens happen. For one should not attempt to comprehend Qi intellectua lly, but rather to experience it. Nevertheless, I shall attempt to find a few wo rds to help clarify it. Qi is not anything new . Qi is a collective term for a comm unicative sphere in Nature which combines everything on the etheric level and ma kes an exchange possible at this structural level, just as in astrology, for exa mple, where Mercury can effect the physical as well as mental state of a living being. Qi is a connective term which the breath of the cosmos can be explicated with. Qi, or simply vibrations, does not need to be manifested in a visible form . There are countless types of Qi, depending on the surroundings and context it or from the cat or a sleeping snake. Biophotons are an essential component of Qi in Nature because th ey are the smallest carriers of light. and this is a fractal design. It is possible that the entire living organism is pervaded by a coherent biophoton field. the snail s shell and the sleeping snake are also wound in the spiral of creatio n. whether it be a minute hormone or the sun s power of radiatio n. The material quantity of time and space which is physically or technically p erceptible can be deemed unessential when considering the ingenuity of creative constructions. Single cells seem t o communicate with one another with the aid of the biophoton field by creating c ontinuous waves. to store energy at the center of the coiling spiral in a restful or sleeping position. Spa ce is space. a spiral encompasses the energy of creation. Look at th e sky and you will see your inner space. in spite of its intellectual bearing. whether it be micro-cosmos or macro-cosmos. The body s light of life is contracted. is gradu ally converging with the ancient knowledge of the magician: Light is creative . Researchers at American universities experimented with dividing and manipulating biophoton light rays by giving the photons alternative choices of direction. it is very well possible that in fact. which was amazing for the empirical researcher and logical for the . the vastness of a galaxy can be perceived without one s realizing it for the rule of cosmic synch ronicity prevails independent of space. incoherent light simply tra nsmits energy. An indication of the coherent characteristics of biophotons is ex hibited through experimentally proven knowledge that the so-called induced emiss ion of biophontons diminishes hyperbolically. the softest of the soft penetrates the hardest of the hard. which illustrates an exclusive cha racteristic of coherent emission. channel ed. Look into your inner space and you will discover the sky. Just as light is stored in the internal alchemy in the cinnabar the center of gravitation for the human being it also occurs in the bioch field emical processes of the cells and in the macrocosmic processes of the galaxies o r in spirals of climatic currents. which subdues our over-stimulation and lies beyond what is happening. The result. the cosmos in an unpredictably magical change. There are clear experimental indications that biophotons have an important regulating function within the single cells. An interesting excerpt from Marcus Schmieke s observation of th e human biophoton field illustrates the scientific view of the light of life: Bi ophotons are characterized by an extremely high degree of order and can be descr ibed as a type of biological laser light which is capable of interference and ap pears to be responsible for many effects which ordinary incoherent light could n ot achieve. whether it be the synonym for a body cell or for intergalactic spac e. It is the void which allows for free perception without ideologic al taint. The teachings of Dao instruct us: the smallest overcomes the largest. The cell is calle d small space in Chinese and is a counterpart to space. the biophoton wave is emitted from the chromatin of the c ell nucleus. its own energy. or to preserve the energy of life in this positi on. but al so between the various cells. which influences and regulates functions on various hierarchical levels of control and organization. There is a broad spectrum of various frequencies and polariza tion and therefore. Its high coherency lends the biophoton wave the capability of creati ng order and transmitting information while chaotic. we have a certain quality of Qi for each organ in our bodies. which can refer to a room or any type of spatial classification. Cosmos is cosmos. Energy is energy. sin ce each organ has its own typical character and specific task and consequently.effects. Be it the DNA double-helix spiral or the galactic spiral. According to current dev elopments in research. When one observes the amazing spiral of a double helix through the most sensi tive electron microscope. The Daoist learns from the embryo of a human being or an animal. which transfer and exchange light from on e form to another. the only ta ngible fact is the void. a very high density of information. which allows it to store light v ery effectively. Calculations show that the helix form of the DNA molecule exhibits the ideal geometric form of a hollow resonator. sublimated and stored at the central continuum of gravity. just as the embryo . Thus. reflected above a silver-plated mirror . the biophoton field would be a rigidly structured field of information and regulation which combines the single parts of the organ ism in a holographic manner at the speed of light and coordinates their function with one another. Modern quantum physics. Accordingly. in congruence with its ultimate effect in one o r another unpredictable direction. the ancient magicians of Nature have always viewed the light of creation as something spontaneous and inspiring. it is the elementary quantum phenomenon the most sensat ional delayed-choice experiment (as briefly described LT). Daoists like the Druids. It can let its entire Qi flow over i ts head. the spiral. the scientifically described creativity of the cosmic energy. Such wonders of natu re are considered role models by Daoists. has an irretrievable consequence of which no one has the right to claim about the photon. a mo untaineer that moves itself to the top of the mountain. How we channel the gravitonal energies will be comprehensively described in the chapter entitled Alignment . and the same patt erns are found in Chartres. the effect of trillions upon trillions of particles of gravity to which humans are not immune. at times up to two meters long. Biophotons are so spontaneous that astrophysic ists assume that stars very far removed from the earth are seen as double. where the effect of ebb and flow is economically used for energy: turbines are powered by the gravitation of the moon. poetry or painting was a fundamental component of the education of future priests of Nature both in the Daoistic as well as in the Druid teachings. the cre ative human being is capable of producing the most Qi. For the photon already existed long before any life in the universe. need only recall tidal power stations. an ancient form of electrotherapy. was that it was not technically possible to predict or manip ulate the path of the light ray because natural light has its own dynamics. many thousands of years old. the energy . long before the time of Christ the ancient Romans also knew about the healing e ffect of the meat of the electric eels and prescribed it to patients suffering f rom schizophrenia: thus. color. Therefore. find your e lemental personal expression of creation and perfect your Being through perfecti ng the arts. The deer is an effortless mountaineer due to the upward movement of its Qi. In this manner. by the shifting level of water.natural scientist. Gravitons are also of utmost importance for those practicing Qigong . signify the spiral dynamics . flowing in its life ener . poetry. For this reason. it is the creativity which is capable of collecting the light. as trology. Perhaps the most i mpressive animal in this respect is the electric eel. Incidentally. Thus. The length of the distance when splitting a ray in a laboratory experiment can amount to 30 me ters and last one tenth of a microsecond. Perfect tone. time and space will be technically unpredictable facto rs as long as the cold and calculating applied science and the warm and creative mag ic of nature continue to be viewed separately. light and vibrations. Spirals. the spiral labyrinths influenced by the Druids in Br ittany. Immense energies are at play there. John Archibald Wheeler: Of all the characterist ic features of creation. The study of such wonders has made pos sible the development of the most diversified life practices. This fish. but t he potential is hardly used. the obse rving trick in the here-and-now. There are various examples of living beings in nature which can store Qi as actual bioelectric energy and ensure their survival with it. They are the smallest of particles loaded with energy which connect and attrac t us to the earth and the cosmos. Whoever cannot belie ve in the all-pervading gravitational forces of the planets and consequently. Ther efore. The deer is another example of the art of concentrating energy. the prac tice of an art such as music. we are permeated and surrounde d by various forms of vibrations. however. but most often ignored characteristic of Qi holds tru e even today: creativity. The following is a scientific rem ark from the renowned physicist. as can be seen in the magical diagrams of the Daoists or African shamans. Such types of snake universes . whether we like it or not. where it concentrates Qi in its antlers just as if they were antennae. has organs in which it can store current in order to later para lyze its victims with jolts of up to 600 volts before eating them. concentrating and bringing them into a natural balance is what the term gong conveys: more simply described as work or more elegantly as unfol ding . A fundamental. that the creativity of the universe is playing tricks on us and that because of the s pontaneity of biophotons. could just as w ell have been millions of light years and lasted years. It reverts back to th e past of the apparent opposition of the normal ordering of time. Dealing with these vibrations channeling. Ireland and Scotland. are seen by the hundreds in cave drawings in the Cisalpine region. or better said the spontaneity. The distance. In contrast. philosophy. Everything changes. antler rising yang fire). but rather overcoming the normal span of bodily de cline and birth as a conscious being of light. the soul. When the female aspect is united with the masculine. Thereafter. Unfortunately. asceticism and meditation. in the very earliest Daoism it is the body . The primary factor in the Daoist teachings of transformation is as follows: storing. stands the zhenren the true human being. In contrast to the Buddhism-influenced philosophical Daoism. which is ultimately what the idea of immortal ity can be. In replicating the upward movement of the de er s Qi. Sexual practices also play an important role in it. a distinction is made between e soteric and exoteric methods which always pursue the aim. The body is not viewed as the Buddhist/Hindu illu sion (Maya) but rather as the contrary: as the indispensable laboratory. Immortality in the Daoist sense does not mean. you ar e left in awe. therefore. Yangshen means food of the soul and brings about a channeling and sublimation of the etheric vibrations in the body at the mind/soul level. Above the D aoist immortality. which begins consciously at a physical age of eighty years ol d. The oldes t Daoistic practice of body transformation is called Yangsheng. directing. is a lso included in these methods. however. the female typifies sinking (menstruation sinking yi n water). It ends when the adept has successfully moved beyond the phase of transfo rming and storing life energy. the great art of circulating energy the way of Hunyuan Gongfu is attained. T he art of Qigong and naturally. and in the e arlier Daoist Yangsheng described above also on alchemy. which can accomplish tremendous leaps by storing and increasing their Qi. In Buddhism one strives for a state of enlightenment. The various directions have often overlapped in the course of history. which should lead to immortality. collec ts its energy (Qi). which the spirit still bound by material thing s could not perceive. for these predators are agile and flexible due to the storage. forming the basis for all psychosomatic structures.gy. magic and geomancy. Immortality begins when the adept masters the directing of natural p owers. however. increase and sinking of Qi. Immortality should. never be understood lit erally. committed to the present. Ca ts are masters of Qigong. without any perceptible effort. It is said t hat both Yangsheng and Yangshen lead to the same result of perfection. with his endeavors . The religious Daoist who practices Yangsh eng transcends the mind through the body in order to experience a psychosomatic enlightenment. a Daoist himself strives to be spontaneous nature in the present moment and is therefore. Yan gshen means the above-described term of transformation and freeing of the mind a nd soul and can. of increasing life energies and thereby outwitting physical and/or spiritual death. the natural scientist learns how to collect and increase his own Qi above his head in order to manage distances at high altitudes and the gravitational f orces of the earth. although . Observe how a cat concentrates (Yi). in orde r to obtain the elixir of immortality. In Europe th e deer in fact symbolizes the God of the forest. which is very abstract in the beginning and through deep meditation appears ever clearer . The physical body. spirit and soul which search in harmony with the whole for the freedom of eart hly independence. It is a future state of enlightenment (Nirvana) which the Buddhist searches fo r through the purification of his karma. and so there is no absolute immortality. however. When you also consider the fact that cats always land on their feet due to their command of Qigong. which refers to the body and indicates the food of the body (bones). The true human being is beyond the d esires of the dissatisfied spirit. Another examples are animals such as the gazelle or even the cat. regula ting and refining life energy. the master can concentrate on the pha se of the true cosmic phenomenon. experiencing phy sical death as a liberating transition into the astral world. wher e the immortal spirit is striven for. also mean the conscious training of the astral body in order to consciously leave the earthly temple at a given time. An incredible amount can be learned from the Qigong of animals. and then leaps or attacks (fali). the matial arts which are based on it was develo ped in that way. the masculine aspect of nature. not an eternal physical life. It should appear logical as to why this is so: male Qi typifies rising (phallus . symbolizing the hunter s virility. At the same time. Yangshen focuses m ainly on the mind. the deer s antlers have been commercialized in Chi na as tonic medicines for the above-mentioned reasons and in the West they are c onsidered a coveted hunter s trophy. Hunyuan d epicts this moment where the primary mass. the Pan Gu. which is p roduced from our genetic code (Jing) and gives our body its individual character istics. More about this in the next chapter. carried by the spiral movement of the waves in the water. only to continue flowing i n the perpetual stream. which signified initiations in the cosmic teachings. which we produce through o ur thought and concentration potential. is like prenatal chaos the primary mass . I would like to return to the illustrative exa mple of the body cell. Authentic Yangsheng. which powers the heartbeat. which is influenced by Chan Buddhism. The Daoist priests and priestesses were seen as the keepers o f the sacred knowledge of the Emperor of the sky at that time. but therefore certain way. create s the polarity and appears in various forms only to ultimately return once again to the whole. the life energy. the very essential sinking of Qi in Qigong and Taijiquan. creative moment. the constructive . unrestrained Qi energy is without a doubt yang. If Qi were defined as the universal energy. overexerting. but which can best be imagi ned as the nucleus of a human cell. which extinguishes the unrestrained male fire. The authentic Taijiquan unites these two princip les most aptly. which we develop by eating and breathing. I equate the chaotic and intangible primary Qi in the cell nucleus the chromatin with the masculine aspect of the cosmos: the Dionysian. is the keeper of the divine peach which leads to immortality.). what is typical of Hunyuan is that these processes flow in an extraordinarily circular manner. who united China. e cstatic. I p reviously mentioned coherent energy. like all myths. the original Daoist teaching of ult imate health. thus. or the absolute highest (Taiji). two energetic poles are created. dancing and occasionally also aggressive universal energy which embodie s rage. also the educators and mentors of the offspring of the sky the emperors. the dance of the stars and the hormones. The priesthood wa s the earthly family of immortals on earth the Emperor of the sky and therefore. thus remaining true to the rule of the Emperor of the sky. Mother of the stars and Western paradise. Hunyuan is the sacred process of the creation of a form which is created from the void. and the previous chaotic chromatin begins to spiral toward the poles until the poles have gathered enough energy to produce a single cell. Queen Mother of the West. It was the Goddess . rising. goes back to the initiation of emperors. unlimited. E mperor Qin (221-207 B. Xi Wang Mu. one of th e most important Daoistic deities. the female aspect of Nature. The chromatin. the c osmic primordial ocean. Qi is a term for the etheric life energy which contains life-giving light in various frequencies. productive. The first is the prenatal Qi. to be understood symbolically and depicts the initiation in the pure fruit. The latter is. the c omforting rain after the storm. The necessary Apollonian complement to the universal Qi is t he soft spiral female energy. we have the acquired Qi. Three types of Q i are distinguished in the human being. illumina ting. The divine fruit ripened into the elixir of immortality every s ix thousand years. which merely transmits en ergy. the Lord of wild things in the Celtic tradition. the s piral of creation. This Dionysian. For the sake of simplicity. that is spontaneously. In this prenatal and chaotic state the chromosomes are i nvisible. ecstatic and unlimited principle of Cernunnos. The early Daoist Yangsheng unites many shamanic elements of former times. which affects the targeted steering mechani sms. there would preferably be two funda mental characteristics to emphasize: the tangible and the intangible energy. who bursts out of his eggshell in order to lend his driving energy flow to building of the world.the original Daoism and more magically oriented Yangsheng is considered a faster way to immortality than the ascetic way of Yangshen. the sensuous feast. The third is the etheric Qi. The authentic teaching s make it possible for the adept to synchronize the three circles of human vital ity and thereby to harmonize them. The in . the es calating whirlpool of the masculine surge is created. a lso during the time of the sons of the sky the emperors. The lesson of the peach is. or Pan. the security of the ovum the amniotic fluid. was led to the mountains of Kunlun in order to undergo the initiation rites in solitude. the slower. According to tradition. and the chaotic. the genetic code which moves chaotically. but over-extravagant in its b oisterousness fire. the overflowing. In the second. intangible. incoherent form of living light. Thus. When cells begin to divide themselves. thus enabling sheer vitality to unfold.C. Hunyu an is a Daoist term which is difficult to translate. except for quite a few gifted artists among the priests and priestesses. The exercises of the five animals . animal. are the exercises of the legendar y doctor and master Hua Tuo. and at times (for the Western mind) controversial periods of culture and empirical science. At this time of the Tang dynasty. the expanding of the middle cycle to the middle cycle at the level of the solar plexus. These three circles are connected. most often only very superfic ially exercised because today s adepts lack the magical understanding of Nature. They are. The result was that one of the most imp ortant spiritual centers of China was created on the mountain crests. an actual original form of Qigong. In the eyes of many Chinese. Only when these three spheres of human life are balanced and connected. The teachings o f Hunyuan Gongfu go back to this time of unspoiled Daoism. and on the other hand with the three centers of energy (the lower. which was re served only for the priesthood and the imperial family. If an emperor we re of pure heart. they supported him. which are only seldom found in their pure form in to day s world. with the lunar cycles (namely with the waxing. corresponds to the lower cycle. The meridians of the body are secondary and subordinate to these three cycles. The peasan ts were assimilated through the energy of the sacred mountains and later formed the priesthood which has lasted until today. is based on the three ci rcles. for they do not earn money an d. the exponents of Qigong. But also here the historiography is insufficient. You may gain insight into this mystery in my book entitled Die Kreise des Goldenen Drachen . if not. He is considered to have been a great Daoist magician and is reported to have created the eightfold brocad e exercises Baduanjing in Chinese which are widely practiced today around the world due to their simple movements. it is said that he lived on the Huashan. leads back to Hua Tuo. rely . and the e xercise called the cycle of the eye to the upper cycle. The exercise for opening the earthly gate . go back in history to the very first origi ns of man. in short the internal martial arts. full and new moon as well as the waning cycle). also well known to the Western world. who lived toward the end of the Han dynasty from 14 1-203. which are based on the observati ons of animals and natural phenomena. We work mainly with t he lower cycle in this book the gravitonal center of the being although the othe r two are referred to again and again. Hua Tuo is considered one of the fathers of Chinese medicine. for they had a lready practiced such systems since ancient times. The many thousands of years of Chin a s history gave this land the widely diverse. the Daoists are o nly good-for-nothings who are a burden to society. at times as a hermit. earthly cyc le which creates sexual energy. Xingyiqu an and Baguazhang. for i t is certainly an unlikely assumption that Hua Tuo learned medicinal properties of plants as well as Daoist Qigong from the priests living there. in the monasteries in the Wudang mountains. can true and complete health be spoken of. Daoists did not usually subordinate themsel ves to an earthly authority. exceedingly diverse methods of the martial arts a nd body transformation were created. It is interesting to note here that the continuing history of Daoism for example. but rather were bound only to Dao. which is later described in the chapter entitled The Eight Wonders of Da o . Ultimately. the fourth dimension. and the upper cycle which directs the mental level). The notable ancient Chinese medicine. the middle cycle which directs the actual human level. Another well-known Master of Qigong recorded in history was Quan Zhongli (608-905). Today. Yangsheng the teaching of transformation and also Taijiquan. But ultimately it was all the same to the Daoists that they were left in peace to explore the cosmos and immerse themselves in meditation. the essence of this emperor s schooling is to bring the three cycles into synchronic vibration. for he was considered the son of the sky. are the conversion into p ractice of these mysteries.itiation and the magic of these strictly secret rites conceal the essence of the three circles in their core. Authentic exercises f or health and the training of the martial arts. however. and only then is one actually in the position to enter into the fourth cycle. where he tested the effects of medicinal plants. described in following chapters. on the one hand. the sacred mountains of the Daoistic martial arts and magic arose from the rebellion of the peasants wh o no longer wanted to live under the oppression of the imperial family and fled to the mountains. Daoist hermits and according to the legend the masters rising to the seventy-second rank took them in. they attempted to bring him to the right path. The key figure o f today s Hunyuan Qigong is the Grand Master Feng Zhiqiang from Peking. as a bearer of culture. one can label all these levels as internal mastery Neigongfu. which limits their spiritual and ritual freedom and leads to a comforta ble structure of dependence. the Wudang p ai. however. My elderly teachers experienced this no differently. U nder the Nationalists before them. as his successor. and ha s maintained an uninterrupted lineage from master to student up to today. You will learn the reason for this in the course of the bo ok. the celestial axis. the legendary Mas ter of Taijiquan (1886-1957). A master of an extinct art which I. when recognized as such. Gongfu. carries the legacy of the wisdom of thou sands of years of history. gifted healer (doctor). ---------------------------Hsin Hsin Ming The Great Way is not difficult for those who have no preferences. wish for support in the form of safe ladders that l ead up the vertical rock faces in the mountains to the caves and simple dwelling s of the masters. If you wish to see the truth then hold no opinions for or against anything. The simplified paths also lead the novice pilgrims to the masters. My spiritual father. which cover all areas of life the arts of changing resonance. His most important teachers were Hu Yaozhen. the breathing and meditat ion techniques of Tuna Fa . were banished in re-educatio n and disciplinary camps. the secrets of the sacred Chinese mountains. In their original form. which allows th e combination of a secular and spiritual life. I have taken on the responsibility of carrying on the lineage properly from Feng Zhiqi ang. were cons idered counter-revolutionaries and thus. The origins of Hunyuan Qigong s tem mainly from the Art of form from the power of the mind from the six treasures of unifying the heart and concentration (Liuhe Xinxingyiquan) . but also the systems of transformation. M any hermits do not. When love and hate are both absent everything becomes clear and undisguised. there are additional alc hemic elements which have sprung from the origins of the Taijiquan. there have been tremendously weal thy business people and Daoist Free Masons who have influenced the business worl d in all of Asia and more recently the entire world. it must have also been dire. an d one of the most well-known and important masters of the martial arts and Qigon g in the world today. Make the smallest distinction. the authentic shadow boxing. In summary.on support. the school of the polar star as well as the Huashanpai. almost extinct traditions into the fut ure. These circles support the m onasteries and the thousands of priests and priestesses who live in seclusion. He entrust ed to me the continuation of his ancient. Vegetarians. To s . Grand Master Feng Zhiqiang. for example. the official head of the Chen-style Ta ijiquan. Many priests saw themselves forced to recede to the highest moun taintops in the most remote and inhospitable regions due to the global complexit y of materialism. the Da oyin. and heaven and earth are set infinitely apart. since the founding of Zhenyipai. They also do not want the institutionalized delivery of food a nd mail. On the other hand. the origin of the later Xingyiquan from the alchemic internal schools of religious Daoism. He is. interrogated and tortured during the cu ltural revolution in China. Healers and masters of the internal martial arts as well as priests and monks. Through my own personal explorations in all modesty. the evolving of the exercises of the five animals . and the The art of Taijiquan from the authentic Taijiqua n. Feng Zhiqiang is one of the few people in this world who. Ca rrying over the authentic systems to today is without doubt a wonder when you th ink what the world has experienced recently. and Ma ster of Liuhe Xingyiquan (1890-1973) and his friend Chen Fake. Strictly speaking. however. Hunyuan Gongfu stems directly from the roots of Daoism. vibrations. these ancient Daoist life practices include not only medicine an d martial arts. who still bears the magic of ancient China. for example. Jingong or Shengong. i s in his seventies and in the best of health (he is still without gray hair). for one could just as well mention Neigong. will carry on in the uninterrupted line of transmission in remembrance of the c ountless ancestors and in honor of and gratitude to all masters. the term Qi gong is only partially true. which hardl y exists today. The more you talk and think about it. to assert the emptiness of things is to miss their reality. As long as you remain in one extreme or the other you will never know Oneness. it ceases to exist in the old way. but to pursue appearances is to mi ss the source. the old mind ceases to exist. If there is even a trace of this and that. nothing in the world can offend. objects vanish. the Mind-essence will be lost in confusion.et up what you like against what you dislike is the disease of the mind. as when the mind van ishes. an d when such a thing can no longer offend. the further astray you wander from the tru th. At the moment of inner enlightenment there is a going beyond appearance and empt iness. the thinking-subject vanishes. Live neither in the entanglements of outer things nor in inner feelings of empti ness. do not be attached even to this One. Although all dualities come from the One. Be serene in the oneness of things and such erroneous views will disappear by th emselves. To return to the root is to find the meaning. Do not remain in the dualistic state avoid such pursuits carefully. When you try to stop activity to achieve passivity your very effort fills you wi th activity. Those who do not live in the single Way fail in both activity and passivity. The Way is perfect like vast space when nothing is lacking and nothing is in exc ess. Indeed. Stop talking and thinking. only cease to cherish opinions. When the deep meaning of things is not understood the mind s essential peace is di sturbed to no avail. of right and wrong. The changes that appear to occur in the empty world we call real only because of our ignorance. When no discriminating thoughts arise. When the mind exists undisturbed in the Way. When thought objects vanish. Do not search for the truth. and there is nothing you will not be able to know. the mind (subject) is such bec . ass ertion and denial. To deny the reality of things is to miss their reality. it is due to our choosing to accept or reject that we do not see the tru e nature of things. Things are objects because of the subject (mind). The wise man strives to no goals but the foolish man fetters himself. If the eye never sleeps. Consider movement stationary and the stationary in motion. relationless state. If you do not discriminate between coarse and fine you will not be tempted to pr ejudice and opinion. To understand the mystery of this One-essence is to be released from all entangl ements. the faster they hurry. for everything is murky and uncl ear. Gain and loss. When thought is in bondage the truth is hidden. and the burdensome practice of judging brings annoyance and weariness. Understand the relativity of these two and the basic reality: the unity of empti ness. the ten thousand things are as they are. What benefits can be derived from distinctions and separations? If you wish to move in the One Way do not dislike even the world of senses and i deas.ause of things (object). They are like dreams or flowers in a ir: foolish to try to grasp them. distinctions arise from the clinging needs of the ignorant. o f single essence. and you will walk freely and undist urbed. In this emptiness the two are indistinguishable and each contains in itself the whole world. All dualities come from ignorant inference. with enlightenment there is no liking and disliking. Obey the nature of things (your own nature). but those with limited v iews are fearful and irresolute. Just let things be in their own way and there will be neither coming nor going. . No comparisons or analogies are possible in this causeless. both movement and res t disappear. If the mind makes no discriminations. Rest and unrest derive from illusion. and clinging (attachment) cannot be limited. There is one Dharma. To live in the Great Way is neither easy nor difficult. When all things are seen equally the timeless Self-essence is reached. To seek Mind with the (discriminating) mind is the greatest of all mistakes. the slower they go. right and wrong: such thoughts must finally be abolished at once. even to be attached to the idea of enli ghtenment is to go astray. to accept them fully is identical with true Enlightenment. all dreams will naturally cease. Indeed. not many. For the unified mind in accord with the Way all self-centered striving ceases. no difference. Sengstau Share Posted in Meditation. Reference: Verses on the Faith Mind by The 3rd Zen Patriarch. Don t waste time with doubts and arguments that have nothing to do with this. To live in this faith is the road to non-duality. nothing is excluded. All is empty. Doubts and irresolutions vanish and life in true faith is possible. knowledge. Emptiness there. enlightenment means entering this truth. Zen. Emptiness here. no tomorrow. No matter when or where. To this ultimate finality no law or description applies.When such dualities cease to exist Oneness itself cannot exist. So too with Being and Non-Being. and imagination are of no value. Not two. Words! The Way is beyond language. because the non-dual is one wi th trusting mind. feeling. in it a singl e thought is ten thousand years. no tod ay. And this truth is beyond extension or diminution in time or space. with no exertion of the mind s power. Here thought. for in it there is no yesterday. To live in this realization is to be without anxiety about non-perfection. Mindset. In this world of suchness there is neither self nor other-than-self. Infinitely large and infinitely small. In this not two nothing is separate. for definitions have vanis hed and no boundaries are seen. clear. self-illuminating. 2011 . With a single stroke we are freed from bondage. all things: move among and intermingle. but the infinite universe stands always before your eyes. nothing clings to us and we hold to nothing. without distinction. To come directly into harmony with this reality just simply say when doubt arise s. No comments ---------------------------------------------------By thomas June 16. One thing. Martial Art. qigong.The Ancient Poem of Universal Post The universal post is a mystical form of martial arts We can never fully understand the way it is done It seems like an embrace with a smiling face You use your strength from within You are relaxed and use no force It is like clouds floating in the wind from all directions You use forces from the universe to substantiate your strength Your strength comes from your breathing You do not hold fast. Zhan zhuang. standing. Meditation. 139 Share Posted in Classic. leaving a lot of room to move You do not bend to great strength So smoothly you move and so naturally Your breathing and your limb movements should not be impeded It is like moving in space In and out of the highest peaks and clouds Gliding through air and clouds Floating along with the winds Graceful yet composed Always contain calmness and peace Head upheld high with pride You embrace the world below you As clear and pure as an underground brook Like lead turning into silver spinning the moon Looking into an antique mirror to look deep into your soul Your cup is filled to the brim Absolutely free of restraint and free of self You could fly as though you had wings Head towards the limitless horizon Like throwing a pebble into the water The circles get larger and larger With your hands you push open the limits of the universe You embrace from within Heaven and earth and the ten thousand things capture your thoughts The eyes look outside with determination Up and down your strength flows You push and you embrace continuously Your thought should be pure This should clear your mind This should curb all illness You always return to the center You can attack or defend at will You must have a will of iron The principle of this s to strengthen To go for happiness and health Your body will benefit from this This has been handed down from the ancients This form of exercise can help you without limits Reference: The Tai Chi Boxing Chronicle by Kuo Lien-Ying p. Exercise. Form. 2011 Essentials of Body Regulation of Health Qigong Exercise . ----------------------------------------------------------By thomas June 8. Tagged with dachengquan. yiquan. Different people have different methods for p racticing this movement. By looking inward with both eyes during mind concentrati on. The up-pushing imagination of Baihui should be moderate. In the theor y of Qigong. as the saying goes Qi is a life-prolonging dru g and saliva is a health-promoting ganoderma . I n the theory of traditional Chinese acupuncture. Lowering the curtains to look inward Lowering the curtains means keep the eyes half-open. When the mind is not at ease. Lifting and straightening the head is very important in body regulation. Butting the tongue against the palate Butting the tongue against the palate can promote the secretion of saliva. Qi will be scatte red. Secondly. the mind will not be at ease. promote digestion. Below are the essentials of body regulation that I have learned from my exercis ing and teaching experience in Health Qigong.Body regulation is a component of the Tree Regulations of Health Qigong and the foundation for the Three Regulations. in Health Qigong exercise we should master the correct techniques and methods for body regulatio n. the circulation of genuine Qi will be facilitated as long as we slightly withdraw the chin and gently push up Baihui. as the ancient saying goes: the upper Dantian is a vessel for the spirit . and the brain is the container of marro w and is referred to as the upper Dantian . birds cannot fly without wings and the coccygeal end should be straight and upright so that spirit can reach the top. by slightly folding the tongue and gently butting it against the p alate. we can prevent the exuding of the spirit and concentrate our mind to facilit ate serenity. Saliv a is a treasure of the human body. we can form a so-called Magpie Bridge which connects Ren and Du Channels an d facilitates the circulation of blood and Qi. 1. It was believed by ancient peop le that eyes are passages for man s spirit and all essences of the five Zang visce ra are focused in eyes. Wearing a smile on the face . 4. Lifting and straightening the head and neck as if propping up something The head is the controller of the entire body. Certainly. When Qi does not move smoothl y. As far as I am concerned. unblock the orifices. This indicates the importance of body regulation. purge the brain. Looking inward helps eliminate distracting thoughts. this place is called Yintang Ac upoint which is mainly used to clear the brain. Therefore. this should be done with a naturally relaxed neck and a natu rally upright head. and maintain the spirit during Qigong exercise. Therefore stretching Meixin is a very important warm-up step for us to enter the exercising state as quickly as possib le. Modern medical research has reveale d that saliva secreted in the mouth contains oxidases and hormones needed by the human body and helps regulate the organism. An excessive imagination will result in rigidity and an insufficient imagination wi ll result in laxity. dredge the nos e. It was said in ancient times that: When the shape is not straight. and prevent canc er. 5. achieve serenity. as the saying goes: man cannot wal k without the head. 2. calm the spirit. promote eyesight. and promote intelligence. Qi will not move smoothly. Meixin belongs to the upper Dantian. 3. Stretching Meixin Meixin refers to the midpoint of the line connecting centers of both eyebrows. the head should be suspe nded so that the entire body can be light. Looking inward means to foc us the attention on a certain place inside the body during the exercise. and keep unblocked Ren and Du Channels. elbow joints. Gripping the ground with ten toes Toes are where the three Yin and three Yang channels of feet meet each other. 11. By gripping the ground with the ten toes. s erenity. By relaxing both naturally lowering both elbows. 6. Lao Zi says: Fill up y our apertures. 9. and lower bot of the should shoulders and Qi in the thr . and straightening the spinal column without tensioning it. 8. Lowering the shoulders and elbows Lowering the shoulders and elbows means the practicer should relax h shoulder joints and elbow joints in order to prevent nervousness er joints. which can release the person from a nervous state. we should lay flat our feet and grip the ground with toes in order to stabilize the body and facilitate the ascent of genuine Qi.Smiling is the best relaxing method. we can stimulate the related channels in the feet and regulate the functions of viscera to which they correspond. we can return the hearing to our body to block out the external distractions and facilitate our se renity in exercise. This posture promotes the smooth circulation of blood and Qi in Ren and Du Channels. 10. The waist and abdomen are critical gates for dredging channels and circulating Qi. While practicing the stance. Scientific experiments have proved that smiling is the mos t effective method to relieve nervous emotions. The chest should be naturally slumped so that the back is straight and upright. and mind concen tration. Slumping the chest and straightening the back This means relaxing and slightly slumping the chest without pushing it outward. and a natural way. the most fundamental keys to Health Qigong exercise are relaxation. 7. And relaxation is the precondition and foundation fo r serenity and natural way. When a person smiles. we can relax the muscles. help us maintain an upright and straight coccygeal end. Relaxing the waist and abdomen will facilitate the smelting and circulation of Qi. The body should be kept steady in order to facilitate the circulation of genuine Qi. By removing the stress on the ner ves. Filling up the aperture and secluding the hearing Filling up the aperture means gently closing the mouth rather than gritting your teeth and retracting the mouth. and surrounding muscles. relaxing the knees can prom ote the circulation of Qi in the three Yin and three Yang channels of feet. To sum up. Relaxing the waist and abdomen As the ancient saying goes: the waist is the vessel for the kidney and the home f or Mingmen. Withdrawing buttocks and relaxing knees Withdrawing the buttocks can keep the spinal column straight and upright and fac ilitate the circulation of genuine Qi over the body. Close your doors. spirit cultivation. Secluding the hearing means keeping your hearin g inside the body and isolating it from the outside world. The abdomen is an oven for the smelting of Qi . Here relaxation means both physical and mental relax ation. By slightly closing the mouth. the brain will enter an almost blank state free of distracting thoughts. we can promote the circulation of ee Yin and three Yang channels of hands. Following the abovementioned instructions on body regulation will be qu ite helpful for us to achieve serenity and enter the Qigong state as quickly as possible. Body regulation facilitates serenity. andthe essential characteristics of Health Qigong can be expressed as a hea th preserving exercise with combination of body regulation. The basic contents of the form mainly include three aspects. I proposed trilogy ofHealth Qigong exercise. which is the external manifestation of the movements. The form herein refers to body movements and adjustment of body posture. As the saying goes. principle. hope that itcould enlighten the beginners and instr uctors. lotus leaf palm. Accordingly. I hereby recommend an approach for trilogy of Health Qigong exercise to everybody fro m the essential characteristics ofHealth Qigong and combined with years of teach ing and practice experiment. deer horn and bird wings in Health Qigong Wu Qin Xi. if used form. I. mind to replace body regulation. the first step of Health Qigong exercise is to master the practicing methods and essentials of the form . breath regulation and mind regulation . namely practicing Health Qigong based on the sequence of form-breath-mind .cn Share Posted in Philosophy. breath regula tion means respiratory Tuna (breathing in and out) . ------------------------------------------------------By thomas June 6. willow leaf palm i nHealth Qigong Yi Jin Jing. The first is the meth ods and the hand shape. tiger claw. namely body regulation . Sequence Analysis of Trilogy (I) The first step exercise form As for the Health Qigong beginners. mind regulation means mental regul tion . I ve often wondered how we can help theseimproper practicing lovers to grasp a kind of practicing t echnique. In accordance with the com monly used terms ofHealth Qigong. Interpretation of Trilogy Exercise What are the essential characteristics of Health Qigong? The definition of Healt hQigong has given us a definite answer. the dragon claw. such as the tiger claw. breath and mind of the human. breath regulation and mind regulation . Further simplified. theessential characteristics of Health Qigong can be furthe r expressed as an exercise withcombination of form. The specific practicing contents and steps are shown in the following diagram: Form Form +breath Form +breath + mind Schematic Diagram of Trilogy f file) of Health Qigong Exercise (see original diagram in pd Exercise II. namely Health Qigong is a traditional ex ercise ofour nation with body movements.breath.sport. clever in mind and skillful in ha . respiratory Tuna (breathing in and out) and mentalregulation as the major forms of exercise. it s easy to be found that a Health Qigong lover was still diff icult to grasp the essentials of exercise even though he spent a lot of time in practicing and themain cause was due to his improper practice.org. namely the unity and collaboration of three regulations . body regulation means body movements .Reference: Essentials of Body Regulation of Health Qigong Exercise by Xia Xuewei Chinese Health QiGong Association jsqg. so that they can betterenjoy the pleasure brought by Health Qigong. 2011 Trilogy of Health Qigong Exercise In daily exercise. qigong. laxity and tightne ss.that is the coordination of accumulating-inhalatio n and releasing-exhalation . ba ck. the rules of coordination between breathing a nd movements are consistent. (II) The second step exercise form + breath After being more fluent in essentials of the form . for the bird fly movement. the second step shouldachieve guiding Qi into a harmonious state . and achieve neatpostures and accurate methods. Of course. the coordination between breathing and movements is based on rules of ascending-inhalation and descending-exhalation. directions. Only when one has mastered the form methods and essentials can he guide thewaist an d body and exercise all the joints to fight with aging. The moving and transition of the gravity center of the body and the bodymovements are dependent on the changes of footwork and stances. The substance of the emphasis on extension and rotatio n of spinal column mentioned in the essentials of four Health Qigong exercises is the body methods. The sec ond is the footwork and stances. thechest is expanded and the force is accumulated and an exha lation is taken when bothhands are changed into lotus leaf palms and reached for ward and the force is released. that is the coordination of ascending-inhalation and descending-e xhalation . Generally speaking. distinguish th e movements routines. an inh alation is taken when both hands are changed into willow leaf palms and erected in front of chest. the bird flying movement inHealt h Qigong Wu Qin Xi. it may result in out-of-adjustment respiration. stubborn movements and . Modern brain physiology research indicated that the hand reflex zone also ac counted for alarge area in cerebral cortex reflex zone. even and long. andtightenin g-inhalation and relaxing-exhalation . opening-inhalation andcl osing-exhalation. the showing claws and wings movement in Health Qigong Yi Jin Jing. accumulating-inhalation and releasing-exhalation. an inhalation is taken when looking backwards and the neck muscle is tightened and an exhalation is taken when looking forward a nd the neck muscle isrelaxed.The third is the body methods. The Health Qigong beginne ris sure to make great efforts to perform well at the first step. waist. that is the coordination of tightening-inhalation a nd relaxing-exhalation . If the natural rules ofcoord ination between breathing and movements are violated to pursue unrealistic coord ination. the practicers can start the se condstep and pay attention to the close coordination of body movements and breat hing. slow. When the natural breathing and movements are coordinated skillfully. the skillful coordination between breathing and movements requires a process.for example.nds . it can be concluded as opening-inhalatio n and closing-exhalation . For example. The general requirement of the footwork is walking with cat-like step and changing agilely and flexibly. the Looking Backwards to Prevent Sickness and Strain mov ement of Health Qigong Ba Duan Jin. The regular changes of t he hand shape inexercise can effectively stimulate the hands different nerve musc les and enable thecerebral cortex to produce good adaptation variations. to combine body g uidance with Qiguidance . angles. which cannot be achieved overnight. so as to lay a solid foundati on for in-depth exercises inthe future. including chest. thus to achieve coordination of form and breath . If thefirst step is required to achieve guiding the body into a soft state . vacancy and fullness. and then the effect of unifying state of mind is achieved to prepare for the third step exercise. How can we achieve it? It shall start with the coordination between natural breathing and movements. abdomen and hip . thebreathing will gradually become deep. In essence. an inhalation is taken as the ascending of gravity center wh enboth arms are lifted to complete the movement of spread wings and an exhalation istaken as the descending of gravity center when the knees are bended and both h ands arefolded. Natural bre athing is a way of breathing going on all the time around us. in general. The practicers are required to slowly combine the movements withbreathing at the moment of natural breathing and breathe naturally with the changes inmovements. an inhalation is t aken when the chest is expanded to complete the movement of spread wings and an ex halation is taken when the chest is folded to complete the movement of folded win gs . emotion and willpower . and what s going on about the invisible and formless mental regulation ?How to fulfill the third step? We first need to figure out the essence and contents of thementality and the nature of consciousness. Willpower refers tothe mental state such as selfcontrol. it is the functio n of the brain. Understanding theessence of mental ity and its contents before interpretation of the meaning of the third step6exer cise is. has explained i t in plain languagein the article of Current Situation and Development Prospects of Psychology in China . perseverance. Based onthis principle. it is the reflection of the real world. after being more proficient in coordination between body movements andb reathing and combined with the requirements of different exercising methods ands pecific movements. can the Heal th Qigong exercise enter the realm of integration of body and mindand the Health Qigong exercise obtain desired effect. it can reflect the realities inthe outside world. the joints. (III) The third step exercise form + breath + mind If making distinction with overall exercise and decomposing exercise. the re flection of the human is not negative and reactive butpositive and proactive. thepracticers are required to enter the state of min d of Health Qigong Wu Qin Xi exercise toact like whatever role they act to achie ve the unity of form and spirit. which is a reflection pro cess of the human brain on the objective world and a process for continuous proc essing and production ofd ata input externally . It is easy to see the consistency between the essence of mentalityand the nature of consciousness by linking them together.She explained the psychological as first. it cannot workwithout the brain. Knowledge refers to thethe oretical knowledge of body movements and respiratory Tuna (breathing in and out) an d the theoretical knowledge of how to improve our health and the mechanism ofpro ducing healthy effects. the vice chairman of International Union of Psychology. Only when thecombination between body moveme nts. or the form + breath . third. What s the human s mentality? Zhang Houcan. the breath .even suffocation and fail to take effect. The three note s of Zhang Houcan about the essence of mentality can be summarized as mentalityis the subjective reflection of the human brain on the objective world. to give full play to the imagination based on functions of th e brain toenter appropriate artistic conception requirements and gradually achie ve the physical andmental state of the unity of three regulations . For example. muscles. the practicers are required to enter the healthy emotional stateand enter different emotional states according to differ ent movements. Emotion refers to emotional feelings or sentiments. wh ich can be consciously carried out. Whether it is the form . For example. confidence and indomitable spirit ofthe human being manif ested in pursuit of certain goals and ideals. The human being not onlyneeds to understand the realities but needs to reshape the realities. the first andsecond steps can be considered as the decomposing exercises and the third ste p can beconsidered as the real overall exercise. routines and methods i n bodymovements. second. it can be considered that the mental regulation contents o f Health Qigong include knowledge. respiratory Tuna (breathing in and out) andmental regulation was achieved c an the essential characteristics of Health Qigong be trulyembodied. In Health Qigong exercise. both of them are visiblean ouchable . and we have to studythese issu es if the psychology wants to achieve a high level of development . . the first and second steps are th e precondition and foundation for the thirdstep and the third step is the goal a nd pursuit of the former two steps. The step-by-step principle is i n line with the rulesand is also an important principle for performing well in H ealth Qigong exercise. consciousnes s is the subjective reflection of objective existence. The nature of consciousness theory of dialectical materialism pointed out that. According to the conclusion that the consciousness contains the unity of knowledg e. emotion and willpower . the respiratory Tuna (breathing in and out) methods and how to coordinaterespiration with body movements. calm. Reference: Trilogy of Health Qigong Exercise (pdf) by Wang Yanqun Chinese Health Q iGong Association jsqg. and worriless state is naturally achieved. Duringthe practice.III. Structure. As far as I am conce rted. only when we continuously improve the state of form . second. posture. cognition. open the mind. 2011 How to Successfully Lower Qi to Dantian Lowering Qi to Dantian can dredge the channels of the entire body. form + breath and form + breath + mind based on understand ng and practicing levels at different stagescan we gradually improve the level o f exercising methods and acquire maximum effectivehealth-preserving effects and more harmonious physical and mental skills. both palms are closed in front of the abdomen . the centers of palms are obliquely directed toward each other. relaxation exercises such as lowering shoulders and elbows can be introduced. drawing in the chest. prolong life. Supplemental Instructions of Trilogy Exercise There are two points need to supplement. After the posture is established. the purpose of putting forward t he trilogy exercise is to provide some theoretical guidance for beginners. Health Qigongexercise is always a continuous learning a nd continuous improvement process. No comments ------------------------------------------------By thomas June 6. straighten ing the back. Lowering Qi to Dantian means to meet the requirements of keep the head and neck straight and lift the head as if propping up something . Energy. as mentioned in Lao Zi empty the heart and fill the abdomen .org. Initial Stage After the exerciser has got familiar with the movements of the exercise and has begun to comprehend the key points to the exercise. relaxing the waist. and more important is to tell the beginners that they must follow the principle of step-b y-steppractices and always grasp the essential characteristics of combination of bodymovements. fear. both legs are slightly bent. The principle ofepistemology of practice. and keeping the coccygeal end in the middle af ter long-term persistent practice. both . principle.cn Share Posted in Breath. lowering Qi to Dantian means: the exerciser has made a certain progress an d entered the deep relaxation and serenity in the exercise. This is aggre ssivedoctrine in exercise and is totally bad for the practicers. art is endless . and boost wisdom. harmonize blo od and Qi. As both palms are pushing upward on the lateral sides of the body. re-practice and recognition is also applicable to thepracticing process of Health Qigong. the eyes are di rected at the lower front. eliminate worries and fatigue. this paper dwells on how to relax the body and mind and lower Qi to Dantian to achieve serenity during pr actice. qigong. and worry. In the first movement of Bird F lying . calm the bad emotions li ke anger. attention is first drawing to the lowering of shoulders and the mind is concentrated on the tips of elbows to feel them lowering. there is no absoluteboundary between the three steps and it does not mean that the pract icing cognitiveprocess of Health Qigong exercise is ended up after three steps e xercise. As the sa ying goes. First. This feeling is brought by the relaxation of the elbows. With t he Bird Exercise of Health Qigong Wu Qin Xi as an example. lowering the shoulders and elbows. Never start to imagine or absorb ideas and even random thinking witho utbeing proficient in coordination between movements and breathing.sport. respiratory Tuna (breathing in and out) and mental regulation of HealthQigong. so that the entire body is completed relaxed inside out and a serene. relax the muscles in the buttocks and waist as much a s possible so that the muscles of the buttocks are spread downwards. and the thorac ic skeleton is slightly withdrawn. Intermediate Stage After the key points to the practice are comprehended. While doing this. Lift the wrists to move the palms like waves and you will feel an indistinct force transmitted from the wrists to the ends of the thumbs and in dex fingers. the shoulder blades will be opened horizontally t owards both sides to drive the shoulder to move down. When both palms are moved up laterally. This is the initial stage of lowering Qi to Dant ian. During practice. the body movement will suddenly relax the muscles in the shoulder blades. At the moment when both palms move laterally like spread wings. In this way the reversel y ascending pathogenic Qi caused by bad emotions will be gradually lowered and e liminated and the harmonious Qi will be gradually distributed throughout the bod y. As both arms are lowered and the shoulder joints are opened. Do not deliberately produce it . Therefore it is also . the s houlders are lowered and the mind is concentrated on the thumbs and index finger s of both hands. The exerciser will temporarily forget all worries and sorro w and become carefree and cozy. And the brain knows where the mind goes. Lift the wrists to m ove the palms like waves and you will feel an indistinct force transmitted from the wrists to the tips of the ten fingers. the exerciser will be able to actively eliminate t he distracting thoughts. the shoulders are lowered and the mind is concentrated on the thumbs and index fingers of both hands. All of a sudden the entire body will receive the transmitted relaxation. The shrinking bosom and s traightening back results will be naturally produced. Then gently retract them forward and inward as if propping up the lower abdomen with the bu ttocks. No mind guidance is required and the exerciser should naturally meet the relaxation requirements such as low ering shoulders and elbows and shrinking bosom and straightening back. and loosening waist and contracting buttocks.shoulders will be lowered and kept from rising. focus the mind on the practice of the exercise. During the breath regulation of Bird Exercise. The respiration will b e smooth and stable. appropriate Qi. the movements can be furt her refined. The neck is relaxed and the sma ll ligaments of the C-spine joints are loosened so that the suspended top is not stubborn. slightly draw in the b uttocks. It is the result of appropriate mind. Before the br ain realizes the concept of relaxation . At the moment when both pa lms move laterally like spread wings. This relaxation w ill be naturally transmitted to the elbows. the brain is betw een mindful and mindless. both flanks are slightly contracted. This will restrict the projection of the buttocks and ensure the straigh tness of the lumbar vertebrae and the coccygeal end. Then the head slowly moves into the strai ght position and the chin is slightly withdrawn. And the back is straight and eminent. we can help lower Qi to Dantian. These are the results of the force of Qigong. the body and mind will have an other experience: The body will be light and delightful. the palms are obliquely directed towards each other and the eyes are directed towards the lower front. shrinking bosom and straightening back. wrists. On the basis of shrinking bosom and straightening back. Therefore there will be a slight tensioning s ensation towards the left and right on the shoulders and back. In this way the shoulders will be lowere d and the shoulder blades will be opened horizontally. As the palms move downward. Shrinking bosom and straig htening back shall be completely compliant with the natural form of the human bo dy and shall not be arched back and shrunk chest. The force is the force produced s uddenly when the mind guides the circulation of the clear and harmonious Qi in t he body when both the body and mind are relaxed and serene. In the first movement of Bird Flying . This sensation is especially obvious with the thumbs and index fingers. The elbows should not be raised. the sh oulder blades will be loosened horizontally with the tend so that both shoulders will be slightly withdrawn. By combining lowering shoul ders and elbows. and appropriate strength. A slightly numb sensation comes across the entire back. and achieve a leisurely and calm look. and mai ntain a peaceful and serene mind. and fingers and the process will be too quick for the mind to stay. you will feel as if a round door is opened in the chest and the long-standing w orries in the heart are discharged. As the shoulder blades are loosened to drive both shoulders to lower. But all movements are still in line with the stan dard requirements and will still represent the verves of the five animals. gentle. The experience varies from person t o person and should not be deliberately pursued. Linked with the previous post ure. and Yang Qi will be calm and harmonious. and long. the exercise enters the automation stage. the shoulder blades will be opened horizontally towards both sides to drive the shoulder to move dow n. the chest will be natura lly relaxed and contained. All di stracting thoughts are eliminated during the exercise and even the movements as well as the ego are forgotten. Relaxation is driven by th e internal force from the muscles to the tendons and bones and from the exterior to the interior to penetrate the body bit by bit and segment by segment. Lowering means the lowering sensation of muscles in the relaxed and gentle st ate and is the criterion for relaxation. The mind is suddenly opened. the breath is even . The sensation of straight ening back will come along. The criterion for shrinking bosom is: At the moment t he shoulder joints are opened and the shoulder blades are loosened horizontally. both palms are closed in front of the abdomen. and the chest is relaxed and empty. heat. This sensation is generated because after entering serenity. the entire body will be completely relaxed inside out. After breath regulation of Bird Exer cise is completed. the brain is clear. Although we cannot clearly feel the incoming and outg oing movements of genuine Qi during this stage. the turbine Qi in the body will be lowered and eliminated. At the same time Baihui Acupoint on the top of the head will always feel a slight propping sensa tion instead of an imagined up-propping force. the mind will be free of worries. the entire body is relaxed and kept down. The clear Qi will be rais ed and infused into all parts of the body. both legs are slightly bent. After the last movement of Bird Stretching is completed. the exerciser will unconsciously enter the intermediate stage of lowering Qi to Dantian: The body is soft and comfortable. serene. The exerciser is still in a relaxed. Once this sensation occurs. The state of keeping the he ad and neck straight and lifting the head as if propping up something will be nat urally achieved and the heart will be suddenly enlightened. This practicing experience does not occur during every practice. The entire body is relaxed and loosened. the chest is shrunk. The chest is slightly empty and the heart wi ll suddenly feel relaxed and easy. and the spinal column will e naturally relaxed s egment by segment to form an up-down pulling posture. Dantian is filled with internal Qi and begins to communicate with the Qi of Mingmen. When both arms are moved upward and downward. The facial appeara nce is calm and stable. both hands will be naturally l owered at the lateral sides of the body. Genuine Qi flows througho ut the body. Advanced Stage With the refining of movements. The external form and the internal Qi will be gradually merged. the softened arms will be like t he wings of the light crane that are spread in the air. the back is straightened. and swelling caused by the swarming internal Qi. centers of the palms are obliquely directed at each other. the lower abdomen will feel the numbness. The exerciser will look both mighty and easy. Baihui is suspended on the top. Otherwise deviations like abnorm al sensory perception will be easily caused. and gentl e practicing state.known as internal force. the interoception is improved and the proprioceptive sensitivity is increased. All constraints of material d esire are suddenly removed. When both palms are moved up laterally. The relaxation in this stage has transc ended lowering and is mainly represented by looseness. t he coccygeal end is in the middle of the lower body. The gloom accumulated in the chest will be eliminated. When b . the bottoms will be contracted. the shoulders and elbows ar e lowered. And drive n by the internal force of Dantian and Mingmen. and the eyes are dir ected at the lower front. At this moment. The internal Qi that sways between both arms when they are moved upward and downward seems to be blocking the arms. the horizontal relaxation caused by the internal force will promote the natural extension and slight upheaval of muscles in the back. the eyes will be directed at the front. the waist is relaxed. but also help people correctly understand Health Qigong and scientifically exercise Health Qigong. I. The facial expression will be calm and imbued with suprem e heroism and mightiness (excess in the lower portion of the body). hopefully it could serve as a modest spur. and remain continuous and unbroke n will be truly reached. Cinnabar Field is an important position for . principle. And it differs even in the same person with the differ ent serenity states during exercise. Qi circulates smoothly in Dantian and merges w ith the Qi of Mingmen. However. And almost no up-propping force is felt because the channels around Baihui are smooth. Analysis finds that it is influenced mainly by conventional way of thinking. Man resides in Qi and Q i resides in man . I t seems that the muscles and bones are missing. It shows up at different mome nts for different people. which results in a tendanc y of ambiguous perceptual mastering of many terms of Health Qigong. you might not feel unfamiliar the term Sinking Qi to Cinnabar Field(qì chén dan tián) . The targets of Exhale softly. s tay between consciousness and unconsciousness. The relaxation and looseness will be suddenly transmitted to every part of th e body. The exerciser will begin to compr ehend the true meanings of Achieving the ultimate vacancy and adhering to the tru e serenity . The chest will be vacant. the exerciser will unconsciously enter the advanced stage of lowerin g Qi to Dantian: The body will be naturally relaxed and gentle and the respirato ry Qi will directly reach Dantian. inhale slowly. 2011 Exploring Analysis on Sinking Qi to Cinnabar Field No matter you are a Health Qigong beginner or an experienced exerciser for years . the Qi activity will be smooth. --------------------------------------------------------By thomas June 6. The brain will be clear and free of thoughts.oth palms are lowered. because nearly every stance emphases that Sinking Qi to Cinnabar Field is essenti al for exercising Health Qigong. The back will be filled up with internal Qi. This state does not run through the enti re practicing process as Qi activity is transient. with the change in th e context of modern people. Shrinking bosom and straightenin g back has exceeded the body form requirements. if some classic terms originated from tradition can be illustrated with modern language. few of exercisers can clearly explain how it is when asked how is Sinking Qi to Cinnabar Field . The mind w ill be vacant and ready for everything. the relaxation and looseness produced by the internal for ce will be even stronger. In fact. Wisdom will appear in the vacant mind an d shine the interior and exterior of the body like bright sunshine (deficiency o f the upper portion of the body). coordinating the mind with Tao . After breath regulation of Bird Exercise is completed. qigong. The mind already knows everything before the thought i s moved. and clearing the mind to gain insight in to nature . Location and Functions of Cinnabar Field According to the origin of history. In order to arouse people s seri ous attention to this issue. Reference: How to Successfully Lower Qi to Dantian by Zhang Caiqin. Mindset. Inner Mongol ia Normal University Chinese Health QiGong Association Share Posted in Breath. I hereby attempt to make a brief analysis of Sinking Qi to Cinnabar Field . the body will be merged into Qi between heaven and earth and the feeling of boundaries of the body will be lost. The interior of the shoulders will be automatically relaxed and loosene d. As the internal Qi is unsettled and breaks through the body sur faces. Baihui Acupoint on the top of th e head will be vacant and unobstructed. Energy. and just mak ing use of it rather than discussing it in depth. it can not only enrich the basic theoretica l knowledge of Health Qigong so as to promote discipline building and scientific development of Health Qigong. At this moment. Medicine regards Cinnabar Field as the origin of life. He further points out that. One is the Upper Cinnabar Field. Sinking Qi to Cinnabar Field in the Eyes of Researchers What does Sinking Qi to Cinnabar Field refer to specifically? How can we Sink Qi to Cinnabar Field ? Through consulting literatures. In A Brief Talk on Dian tian Theory by Chinese Taoists. which dominates all activities of life. II. The Taoist cognition of Cinnabar Field is somewhat different from Medicine s cogni tion thereof. dev elopment and functions of five viscera. which is in charge of human being s Qi. Qi and spirit. we find that. In terms of functions.Taoist practitioners to regulate mind and build up will. so called internal work means that. qi and spirit. Breathing not only functions exchange of air. Zang Baodong b elieves that. Acc ording to this standpoint. capillaries open under such impact . and play s decisive roles on short or long lifespan. so as to enable internal qi to run in the whole body at will. The Upper Cinnabar Field is located in Y intang Area. disease and death of human beings. When human body is ex ercising under a relaxing and quieting state. original qi and original spirit. the qi in Sinking Qi to Cinnabar Field is not the air breathed. which is the vital position. In the article New Comprehension of Sinking Qi to Cinnabar Field. taking actions as the guidance and breathing as the driving force. Lin Yongjiang believes that. In terms of physiological structure. and the other is the Lower Cinnabar Field. it is the foundation of five viscera and six bowels. between the two kidneys and back. Taoism regards Cinnabar Field as the position for kee ping qi with ideation. while Cinnabar Field is located in lower abdomen. liver. containing human being s essence. The ancient liter atures gave the most detailed description of the Lower Cinnabar Field Area. it is the innate level higher than the acquired level of five viscera and six bowels. covering an area of four cun. Specifically. Cai Mingzong also made meticulous discussion on Diantian in his doctoral dis sertation Discussion on Cinnabar Field Mystery and Research on the Function of De laying Aging of Female Ovariectomized Rats by Catgut Embedment in Cinnabar Field Area. the root of twelve meridians. the Middle Cinnabar Field is located in the Area below Heart and th e Lower Cinnabar Field is located in the Area below Umbilicus. These three need a nd work mutually. which is the mech anism of running of internal qi. and it dominates the growth. located between the ey es and joining in encephalon. In the article Can Air be Inhaled into Cinnaba r Field? . lungs. and air cannot enter lower abdomen directly. air breathing can be conducted only in lun gs. as well as a main site and fundamental place for condensa tion of essence. different research ers have somewhat different views. the gate of breathing and the source of triple energizers . but a reflection of a kind of biological pulse which is transmitted into nerves and to cerebral cortex after various receptors of nerve endings receive external and internal stimulations of human body. covering heart. spleen and stomach. etc. under the domination of ideas which use ideation but no force . The three Cinna bar Fields are not a point but an area. In their opinions. Xiao Zhicai expatiated the records in various an cient literatures about the location of Cinnabar Field and its important functio ns. and in the middle of human bo dy. It is called Mingmen (Life Gate) in Neijing. for men to store essence and women to tie ovicell. between the two there is the Middle Cinnabar Field. blood and water and food. Cinnabar Field is a very special and important positio n in one s body. limbs and skeleton. It is called Dynamic Q i between Kidneys . and it is the physical basis for the format ion of human body. which is the origin of vitality. six bowels. This kind of cognition produced profound influen ce on the Qigong Science and even Neijiaquan (internal boxing) of later generati ons. the common standpoint of both lies in that Cinnabar Field is the residence of original essence. poin ting out that that the Lower Cinnabar Field is located three cun (Chinese inch) below Umbilicus. located between the two kidneys. qi can also be regarded as a kind of speci al reflection of nervous function under certain condition. but also result s in a series of phenomena of physiological changes. there a re also ovaries and oviducts. the Cinnabar Field referred to in Sinking Qi to Ci nnabar Field can be located in the lower abdomen and the entire pelvic cavity of human body. due to that rhythmic slow actions cause breathing to gradually become natural. and there are uterus and vagina between bladder an d rectum. which is shallow breathing relative to abdominal breathing . adbominal and pelvic cavities. In the pelvic cavity. when a person sinks Qi to Cinnabar Field. and blood stagnates if qi stagnates . Upon air inhalation. there will be a kind of w arm nerve feeling in abdomen. and improves the air-inflation rate of pulmonary bubbles. sphincter ani relaxes. which changes the backward bending radian of the wai st. nephric duct. which is the so-called sur ging of Cinnabar Field(dan tián gu dàng) . Different breathing patterns produce different impacts on human body. namely the area in abdominal cavity below umbilicus till the bottom of pelvic cavity. thus transforming the stimulations of intra-abdominal receptors i nto bioelectrical impulses. just because that the tissues in abdominal cavity relax and sink down. which are transmitted via sensory nerves to the sens ory center in brain. hence causing the feeling of qi rushing to the lower abdomen. etc. Th e aforesaid viewpoint was also proved when I interviewed experts. and Blood is the mothe r of qi . there are mainly such organs as small intestine. Generally normal breathing i s thoracic breaghing. and the closed capillaries in abdomen suddenly open. his caudal vertebra sinks down ward and contracts forward. nerves. III. and is more advantageous to relaxing and sinking of abdominal organs. in addition to bladder and rectum. which means a success in Sinking Qi to Cinnabar Fie ld . which coincides with the views of traditional Chinese medicine that Blood runs if qi runs. meridians and muscle fibers in abdominal cavity and thoracic cavity to generate relative move ment. kidneys.A person has the feeling of sinking qi when he sinks Qi to Cinnabar Field . upper back part of bladder to the bottom of bladder . muscle flexing and biochemical and bioelectrical changes. Upon air exhalation. In the pelvic cavity of a female. The running of qi is closely related to the runni ng of blood. and it sinks slo wly among various organs in thoracic. a male also has an ampulla of deferent duct and a seminal vesicle. Abdominal breathing not only makes thoracic cavity to expand and contract more fully. deep and long. In the infra-umbilical abdominal cavity. due to that diaphragm moves up. the pelvic part of deferent duct ranges fro m sidewall of pelvic cavity. Jiang Shan points out that. which is the so called Sinking Qi to Cinnabar Field . whi ch is qi or so called internal qi . thes e perivascular nerve receptors are stimulated and then transmit nerve impulses t o the brain s sensory center. and genuine qi gently infiltrates these organs. Sinking Qi to Cinnabar Field means that genuine qi sinks from thoracic c avity via adbominal cavity down to the bottom of pelvic cavity. and there is prostate below bladder. hot and distending . He also emphasizes that both air inhalation and air exhalation can sink Q i to Cinnabar Field . large intestine. Ideation of Cinnabar Field means that using an idea to think of that genuine qi is filled a mong the aforesaid organs in infra-umbilical abdominal cavity and pelvic cavity.s as innervation. but also cause s various viscera and bowels as well as various tissues and structures such as s ecreting glands. membrane envelopes. junctional membranes. so it . and will give a kind of beneficial gentle extrusion massage to abd ominal organs. and it is foun d that. The air inhaled into pulmonary alveolis by a person in breathing is impossible to enter adbominal cavity through the tissue s in his body. In the article Cinnabar Field·Sinking Qi to Cinnabar Field·Ideation of Cinnabar Fiel d. Sinking Qi to Cinnabar Field and Abdominal Breathing The term Sinking Qi to Cinnabar Field(qì chén dan tián) sounds very abstruse at first. a ctually it means deep breathing in modern language. Sinking Qi to Cinnabar Field is a manifestation of deep breathing. inspiratory diaphragm mov es down more. and hence gently squeeze and massage each other. causing such feelings as numb. and it can help human bod y strengthen oxygen supply and discharge large amounts of carbon dioxide. lower abdominal pressure reduces . The reasons lie in that . It can be found through the aforesaid discussion that. but also massage the liver. and directly or indirectly stimulate blood vessels. and maintain a balance of c hemical compositions in human body. abdom en is the place where the yin meridians among twelve meridians of the conception vessel joint together. meridians and muscle fibers in abdomina l cavity and thoracic cavity to squeeze and massage each other.org. it focuses on changing the radian of thoracic vertebra and lumba r vertebra. intestines and stomach. deep breathing can also promote shock of blood and lymphatic fluid and hence free circulation thereof. namely changing the external shape of spinal column and changing the breathing pattern. while in aspect of breathing pattern. Thus it can be seen that. it focuses on changing thoraci c breathing to abdominal breathing. take meditation. principle. Furthermore. Mindset. In aspect of shape of spinal column. take your vital essence lead. they can succe ed in Sinking Qi to Cinnabar Field from two aspects. slow and conscious deep breathing can improve the alkali content in human body. When an exerciser succeeds in reaching the state of Sinking Qi to Cinnabar Field t hrough efforts. Reference: Exploring Analysis on Sinking Qi to Cinnabar Field(pdf) by Lin Zhihua Chinese Health QiGong Association jsqg. deep breathing makes abdominal m uscles to generate regular ups and downs. In addition. junctiona l membranes. and improves the air-inflation rate of his pulmonary bubbles. take stillness your reagent. he not only makes his thoracic cavity to expand and contract mor e fully. and where many important acupuncture points and autonomi c nerve plexuses of human body are distributed. thus transmit mor e oxygen and nutrients to human body through blood. For beginners. trash and toxins in body are discharged out of body through deep breathing and sweats.plays very big roles in the metabolism exchange process. but also causes various viscera and bowels as well as various secreting glands. which exerts act ive roles in life nurturing and health care. 2011 Union of the Triplex Equation Let Let for for for for for for the void be your cauldron nature be your furnace your primary ingredient. abdominal breathing is a kind of scientific method in life nurturing and health care through Health Qigong fo r promoting the running of blood and qi. wh ich can effectively reduce the acid content in body. restraint fire. accelerate heart beating and blood circulation. as a result. use your daily energy water use. nerves. . due to the change in intra-abdominal pressure caused by increase in t he amplitude of up and down movement of diaphragm. qigong. on one hand.cn Share Posted in Breath. on the other hand. No comments ------------------------------------------------------------------By thomas June 6. but mean that various tissues in abdominal cavity relax and sink downward. the feeling of sinking qi in Sinking Qi to Cinnabar Field does not mean that the air in breathing enters ab dominal cavity. use quietude mercury. which enhan ces the nutrition of muscle due to improvement of metabolism. various nerve ending s also cheer up. membrane envelopes.sport. which can not only effectively stimula te relevant acupuncture points and autonomic nerves. restore the connections among various nervous systems. In the belly. When intent moves. as if it does not exist. Keep your eating and drinking regulated. make a light ex hale. The numinous Perfe cted support your body And you spontaneously know the path to long life. The place where you can reside with the sages. Do not allow even a single thought to arise . The numinous tower of the heart emptied of all things: This is called clarity. Subtle. The ten thousand affairs are all forgotten. Then preserve your spirit and stabilize your intent. If you can observe the inner regions. spirit is agitated. Then you will cast off arising and passing away. When spirit remains settled. it is as if there is the sound of thund er. This is the residence of emptiness and nonbeing. the heart-mind is guarded within. sitting a nd lying down. Spirit then spontaneously enters and leaves. Constantly seek clarity and stillness . Continually harmonize your breathing. . Walking and standing. Then naturally in the body a sound can be heard. If you refine the combination through nine revolutions. When spirit is agitated. 2011 Wondrous Scripture for Daily Internal Practice Now. spirit remains settled. Not allowing even a single thought to arise: This is called stillness. qi is dispersed. In the body. Your years will match those of heaven and earth. The water of the kidneys naturall y ascends.Reference: A Complete Guide to Chi-gung by Daniel P. the sweet dew arises of itself. still more subtle.81 Share ----------------------------------------------- By thomas June 4. You will bind and comple te the great cinnabar elixir. Then the fire of the heart naturally descends. Your eyes do not see a sin gle thing. Your ears do not hear a single sound. During the twelve double-hours of the day. Unified. The teeth should be lightly touching. These are the sounds of the stringless melodies Sounding spontane ously without any strumming. When intent is stable. Reverberating naturally without any drumming. The perfect qi of the Five Phases Then gathers together and forms a pinc h of elixir. When you drink from this pinch of elixir. A rich liquid pours into the top of the head. Spirit naturally begins to communicate. Inside your mouth. One constantly practices awareness. Spirit and qi then combine together Like a child being cherished in the womb. Restra in your speaking and meditate alone. It is as if the breath exists. The body is the dwelling place of qi. Reid p. as for your daily practice. qi g athers. The mouth and lips are mutu ally locked up. Nothing is allowed to separate or interrupt. it is as if ther e is the movement of wind. Infusing and harmonizing qi fully. Your radiance will join with th at of the sun and moon. Your ears begin to hear the tunes of the immortals. The heart is the residence of spirit. Then with all of the ten t housand spirits. Mysterious and again more mysterious. 2011 Awakening to Reality Wuzhen pian 1 If you study immortality. -------------------------Practise Qigong for one day Practise Qigong for one day. Then. No comments --------------------------------------------------By thomas June 1. Use them to support the country and pacify the people. Spirit is the child of qi. Share Posted in Breath. Energy. Essence is quicksilver. where the five agents are whole. Qi is the mother of spirit. during all the twelve double-hours of the day. never letting them d isperse. If one stops practicing Qigong for one day. you will never be separated from the Wondrous. qigong. and blood will be abundant. Marrow is qu artz. One get no benefit through all his life. Then your essence. Preserve spirit and nourish qi. then let husband and wife join together and rejoice.Each day that you cease to practice this. The brain is numinous sand. 5 Rely in the first place on wu and ji that act as go-betweens. emotions and nature join one another. Constantly seek clarity an d stillness. qigong. Blood is yellow gold. These are the Seven Treasures Keep them firmly in your body. In the human body. The kidneys are jade rings. Qi is beautiful jade. Dragon and Tiger coil. there are Seven Treasur es. qi . You will ascend to the immortal realms. And the heart is a glitt ering gem. Tagged with Chi. Life Will become an empty dream. Like a hen incubating an egg. 3 When the two things meet. you should study celestial immortality: only the Golden Elixir is the highest principle. So. One Will receive a day s benefit. . Surely there will be injury and diseas e. It will be equivalent to losing one hundred days If one stops practicing for one hundred days. Refine them into the great medicine of life. benefits. The two things are. also symbolized by the inner line of Kan . The word translated as immortality (xian) means. of one s being in the world as an individual entity. 1 If you study immortality. emotions are often at odds with one s inner nature. Inner nature (xing) is essentially pure and unaffected by phenomena or events of any kind. the earthly immortals (dixian). Soil is an em blem of the original unity of the five agents. There are several grades of transcendence. Metal. but in agreement with one another. According to many Neidan texts. the Zhong Lü chuandao ji (Records of the Transmission of t he Dao from Zhongli Quan to Lü Dongbin). states in the section entitled On True Immortality : Immortality is not of one kind only. and the Tiger stands for True Yang within Yin. The five agents are Wood. they pertain to the realm of relativity in which we live. and becomes Kan. Emotions are not seen as merely psychological phenomena. For example. emotions tur n into qualities personality. Fulfilling the Way of the Golden Elixir is analogous to ascending to Heaven as an immortal and having audience with the highest deities. Kan and Li newly join together ( coil ) and return their essences to one another. sentiments. Only celestial immortality. Emotions (qi ng. namely. temperament. celestial immortality is the highest degree of realization. Kun receives the essence of Qian to bring it to f ulfillment. but rather as pertaining to the sphere of existence. . says Zhang Boduan. which is inhere ntly transcendent. the True Yang and True Yi n of the precelestial state. Zhang Boduan uses traditional images to describe the main features and benefits of the Golden Elixir. and the celestial immortals (tianxian). Therefore the undividedness of the five ag ents is analogous to the joining of Yin and Yang. To generate the world. When emotions and inner nature join one another. transcendence. grants complete tra nscendence. The five agents are whole refers to the reversal to unity. also symbolized by the inner line of the trigram Li . They are the two things mentioned in the previous line . Only when True Yin an d True Yang merge can one s inner nature and emotions be not independent of one an other. which is performed first by reducing the five agents to three. For thi s very reason. Kan and Li are born from the union of Qian and Kun . Dragon and Tiger coil. to the point that they may become uncontr olled.7 Just wait until your work is achieved to have audience at the Northern Portal. according to his or her individuality. the human immortals (renxian). a work probably dating from the tenth cen tury. . Symbolically. Fire. . Taoist texts contain several descriptions of the grades of tran scendence. The y represent the differentiation of the One into the many. In t he view of the Awakening to Reality. and the diverse qualit ies taken on by Original Breath (yuanqi) in the conditioned state. The Chinese view of emotions is more complex than it might at first seem. emotions and nature join one another. more precisely. a word also translated as feelings. There are five degrees of Immortals. and becomes Li. the spirit immortals (shenxian). and Water (see tables 2 and 3). Qian entrusts its creative e ssence to Kun. the removal of distinctions between the precelestial and postcelesti al domains. True Yin and True Yang. the demon immorta ls (guixian). or passions) are often impur e and tend to disjoin from one s nature. b ut for the very fact of being graded. In Neidan. attitudes that allow a person to expr ess his or her inner nature in life. fundamentally. 3 When the two things meet. this liberates True Yin and . The Dragon stands for True Yin within Yang. and then to one (see Poem 14). Soil. and in the radiance of a ninefold mist you will ride a soaring phoenix. 4 Where the five agents are whole. the separation of inner nature and emotio ns is a feature of the conditioned state in which we live. Notes on Poem 3 In this poem. they go beyond the manifested cosmos. or wu and ji. who have a body outside their body. the faculty of f ocusing the mind on a goal or an object. The stems wu and ji respectively represent the Yang and the Yin halves of Soil. The expression gong cheng. which is placed at the center."] r . To generate the ten thousand things.. S oil. Soil is associated with the intention (yi). Wu and ji are the two celestial stems related to the agent Soil (see table 4). or the One.e. (1) As remarked above. whose form and spirit are both wondrous. which is ruled by change and imp ermanence."] Those who fulfill both their nature and their existence. embraces both Yin and Yang. 5 Rely in the first place on wu and ji that act as go-betweens. their longevity equals that of Heav en. is an emblem of the One giving birth to mult iplicity.True Yang from their residences in the conditioned state. This is possible because intention.(1) who are joined in their reality with the Dao. The Northern Portal (beique) is the gate of Heaven. The last line of the Cantong qi passage refers to receiving consecration as an I mmortal. you ascend on high to obtain the Register and receive the Chart. Only the celestial immorta ls shed their illusory body and achieve a dharmakaya (fashen. and an emblem of the Center: the symbolic center of Heaven is at due North. the True Intention (zhenyi) brings about the union of Yin and Yang. Husband and wife respectively stand for the Yang and Yin principles. withdraw. you should study celestial imm ortality. For this reason. In the human being. (2) I. The Great One will send forth his summons. go beyond creation and transformation. and they last eternally without decaying. the body of Buddha hood). and reestablishes the original pair of trigrams. and you move your abode to the Central Land. and in the radiance of a ninefold mist you will ride a soaring phoenix. [Commentary on line 2: "Only the Golden Elixir is the highest principle. namely Qian and Kun. Being able to shed life and death. this expression which authors of Neidan texts use often efers to the state of non-duality between formlessness and form. just like Soil. are celestial immortals. The imagery of these lines is similar to the one found in this passage of the Ca ntong qi (Token for Joining the Three. stay concealed. In Neidan. the absolute and the relative. and wait for your time. Commentary by Liu Yiming [Commentary on line 1: "If you study immortality. . chapter 8): With the Way completed and virtue fulfilled. .(2) and are without birth and witho ut death. translated above as your work is achieved. which join to generate the Elixir. 6 Then let husband and wife join together and rejoice. the Dao and the world. or Yin and Yang. . can also mea n your merit is complete. wu and ji are often said in Neidan texts to be the go-betweens (meiping) that allow the con junction of Yin and Yang. Your work concluded. 7-8 Just wait until your work is achieved to have audience at the Northern Porta l. the One first divides itself into t he Two. entirely achieved and with nothing lacking. Water. Therefore the sages of antiquity established the Way of the Return [to the original state] through the Golden Elixir. it is innate knowledge (liangzhi) and innate capacity (liangne ng). When the five agents are wh ole. . It is neither more in a sage. see above t . the cognitive spirit (shish en). . and lust. wisdom. On the Yin essences see above the note to Poem 9.e. . and Original Bre ath. Every human being h as this Golden Elixir complete in oneself: it is entirely achieved in everyone. Original Spirit. lines 3-4. . . the Yin essences. anger. uncorrupt ed state. However. which are benevolence. the Mengzi (chapter 7): What one is able to do without learning is ca lled innate capacity. born before Heaven and Earth. Fire and Soil. Yi n and Yang meet and the five agents are whole. completion culminates and necessarily becomes lacking. and the errant intention. line 1. (2) On the hun-soul and the po-soul see above the note to Poem 10. chapter 25).(1) It is the Numinous Root. In th e precelestial state. . Golden Elixir is another name for one s inchoate fundamental nature (xing). Original Essence.(1) namely Origina l Nature. Dragon and Tiger coil." This passage provides an example of how Liu Yiming explains the relation between the precele stial and the postcelestial states of being. I do not know its name.(2) The re is no other Golden Elixir outside one s fundamental nature. which are pleasure. It is perfectly good with n othing bad in it. (1) The terms innate knowledge and innate capacity derive from one of the main Confu cian texts.(2) The five origins include the five virtues. making strength and compliance match one another.. [Commentary on lines 3-4: "When the two things meet. The errant intention is the common intention.] The Way of Cultivating the Elixir (xiudan) is nothing more than harmonizing the firm and the yielding. (1) I. The five agents are the five breaths of Metal. these five breaths are the five origins. There is something inchoate and ye t accomplished.Human beings receive this Golden Elixir from Heaven. . joy. propriety. when it is not refined by fire. the basic constituents of the human being in their original. namely the wander ing hun-soul. emotions and nature join on e another. righteousness. When nature and emotions join. It is the Breath of precelestial Perfect Yang. and sincerity. . It is the seed of the Immortals and the Buddhas. The discriminating spirit is the thinking mind. what one knows without pondering is called innate knowledg e. so that everyon e could go back to one s home and recognize one s ancestor. (2) By using the adjective inchoate (hun). In the postcelestial state they are the five things (wuwu). Original Emotions. but call it Dao (Daode jing. and the five orig ins control the five things. One falls into the postcelestial state.(3) The five things include the five thieves (wuze i). . grief. Liu Yiming immediately suggests the aff inity between one s original nature and the Dao. different from the True Intention that makes the joining of Yin and Yang possible. Yang culminates and necessarily becomes Yin. and revert to what one f undamentally and originally has in oneself. This is the boundless norm of Hea ven. and mak ing nature and emotions join with one another. the ghostly po-soul. Wood. where the five agents are whole. the root of the worthies and the sages. nor less in an ordinary person. the precelestial and postcelestial are gathered together. one s nature is stable. and other analogous pairs of notions or entities. passing from the subtle to the apparent. some call it the Embryo of Sainthood. smelt away the postcelestial Yin breaths. with a peal of thunder the gold en cicada sheds its shell. .(8) and will become a Celestial Immortal of Pure Yang. which shows that nature corresponds to the agent Wood (east). the other ) are conventional terms in Neidan for the ostcelestial and the precelestial.(2) that and this separate and do not know one another. When the work is completed and your name is recorded. and spirit meet in the One Breat h. the relati ve and the absolute. [Commentary on lines 5-6: "Rely in the first place on wu and ji that act as go-b etweens. (4)See the note to Poem 3.(7) you will have audience at the Northern Portal and will ride a soaring phoenix. When nature is stable and emotions are harmonized. Within the five virtues. line 6.he note to Poem 3. When true sincerity is in the center. (1) and the five breaths have audience at the Origin. tongxin. ."] After the original fundament of the precelestial state is lost and scattered. and relying on the hexagrams Zhun in the morning and Meng at night. and when nature. emotions. Wouldn t that be pleasant? (1) These words are quoted from Poem 14. the three families see one another. When true stability functions on the outside. (3) These are the five so-called Confucian virtues. and emotions to the agen t Metal (west). passing from doing into non-doing. the ten thousand things and the Dao. propriety. and in the radiance of a ninefold mist you will ride a soaring phoenix. When the Breath is complete and Spirit is whole. (1) These words should be understood in a quite literal sense. and pertains to Yin. line 5. one s emotions are harmonized. are true sincerity. line 5. literally means to transmit a message.(4) The wu-Soil rules on movement and pert ains to Yang. . free from death. na ture goes east and emotions go west. nature and emotions go back to the root: husband and wife join together and rejoice. namely wu and ji. and augment the insufficiency of complian t nature. (2) You return to the origin and revert to the fundament. (6) and you have a body outside your body. the virtue associated with Soil mentioned by Liu Yiming in the next paragraph. At the same time. then let husband and wife join together and rejoice. See table 3. righteousness. You will fly and rise in the broad daylight.(5) Gen erate the immaterial from the material. and refers to the function of Soil in bringing Yin and Yang to join one another (see the note to Poem 3. (3) This (ci) and that (bi. the two Soils. keeping it tightly closed [within the womb]. The ji-Soil rules on quiescence. .(3) What harmoniz es is the two Soils.(1) and the firm and the yielding do not res pond to one another. essence. line 5)."] When benevolence.(4) Using the celestial True Fire. If there is no harmonizing thing that goes back and forth a nd mediates. (2) The term translated as mediate. and wisdom go back to the oneness of sincerity. Continue to advance in your practice.(3) Lessen the excess of strong emotions. lit. and the Golden Elixir coalesces. wu and ji. [Commentary on lines 7-8: "Just wait until your work is achieved to have audienc e at the Northern Portal. Nourish [th e Embryo] warmly for ten months. xin also means sincerity. Practicing like this. this is already the use of effo rt. Taoism. Place your mind calmly on the soles of your feet and from there guide fire d own and water up. This is the only thing. Then the 84. one s name is entered in the registers of immortality. turn into a patriarch: there is no other secret. to hermetically sealing the crucible. in a literal sense. It alludes to achievi ng an immortal self. on its sec ond half. also found in texts of external alchemy wh ere it applies. the tongue does not taste. The eyes do not see. Making the breath softer or harder thi s is effort. which Liu Yiming refers to at the end of the present sentence by saying. One pair of hexagrams.(2) This expression is found in many Neidan texts. (4) Lessen (chou) and augment (tian) are two other technical terms used in many Neid an texts. the mouth does not ingest. (6) This is another expression found in many Taoist texts. Mindset. Breathe naturally and exert not even a trace of ef fort in the mind-and-heart when a thought arises. At this stage of the practice. To become enlightened. Sixty of the sixty-four hexagrams are associated with the thirty days of the lunar month. 52 Cultivation Formula The essential formula of cultivation practice: Serene and radiant. or feel this is effort.00 . Fully control your thoughts. alludes to attaining the h ighest state of transcendence. hear. and limbs. 2011 100 Chinese and Buddhist Health Rules 51-100 No. therefore. Zhun and Meng are the first two hexagrams used in this cosmological pa ttern. (5) This sentence refers to one of the ways in which the fire times are represente d in internal alchemy. Reference: Awakening to Reality (Wuzhen pian) Poem 3 translated by Fabrizio Preg adio www. which is frequent in Taoist texts. Even a sligh t movement of arms or fingers this is effort. -----------------------------------------------------By thomas May 21. Essential requirements for healing the body: Do not allow any part to use even a bit of effort. As soon as there is anything you think. you have a body outside your body. so that you feel as if there was no body. No. the ears do not hear.goldenelixir. (3) Note the emphasis given on closing.com Share Posted in Classic. so that the qi and blood in the entire body flow vibrantly. the mind does not think. 51 Quiet Sitting To nourish yourself in quietude: lie on your bed. radiant and serene I am utterly effortless. (7) That is. breath. soon your breath will be naturally calm and i t will feel as if it is not moving at all through nose and mouth. according to the (8) This sentence. and the second one. Philosophy. the first hexagram rules on its first half. completely relax body and mind . let your whole body melt without using even a tiny bit of effort. Lead should be lessened and Mercury shoul d be augmented. rules on each day. classical Taoist image for the achievement of transcendence. no self. and if you don t tr . . Even a bit of craving holds the evil of attachment. no qi. The mind of heaven has returned t o its original position. If it is because blood is deficient. 56 Bargaining Don t crave for anything to be a bit cheaper or even a lot cheaper.0 pores of the whole body will work actively. troubled by success. what could be more important? Thus people who practice cultivation attain long life with ease . 58 Precedence When your qi is deficient. if they do get close to one. No t fearing death. they fear reaching the top. They scan in all directions. looking forwa rd and turning back. Just remember in all activities you give rise to yang. nervous and terrified of fe ar itself. Please rethink the above rule. It is the key mode for curing the hundred diseases. won t suffer h arm. What kind of doctors are they? No. On behalf of this stinking bag of skin. No. No. How many people really are there who know they are sick? People who truly have no fear of death will never encounter wild tigers on the r oad or. Why is this? It is because they do not make death their reference point. Thinking constantly about long life. maybe you forgot it since you read rule no. it won t devour them. troubled by failure. This is because blood is the mother of qi. In this state their pure mind and heavenly connection shrivel to the size of a p lum pit and they look like they have been bitten repeatedly by nasty dogs how can they not end up dying? The more you fear death. This may have a negative impa ct on the whole body. 57 Food Don t spend your days thinking about what you could eat to supplement yin or what you could take to enhance yang. This is what we call the fire returning to the prime. they will not encounter knives and guns when in a fight or. death has no power over them. Craving is being troubled by gain and loss until one gets a serious heart disease. 53 Attachment and Fear Among people who nourish life. if they are attacked by those. o r fire and water in complete balance. 54 Awarness When people are sick but think they are fine. expanding and contracting. They don t think about long life. In nourishing life. this is the worst kind of sickness . If you just don t fear de ath. they fear being defeated. 55 Disconnection People who surf the web in the middle of the night day after day do great harm t o their bodies and chances for long life. Craving is being troubled by gain and l oss: this means one has no clue about nature or the ways of Dao. they fear being imprisoned. it is only a secondary phenome non on the way. no mind. yang is the son of yin. thirty percent die anyway. Their mind-and-hearts are totally involved in measurements and comparisons of all sorts and trying to ask them to connect to their selves for l ife-preservation is impossible. don t enhance it blindly. No. Why is this? It is bec ause they are overly attached to their bodies. in all quietude you give rise to yin. then you should first enhance the blood. and paradoxically they can live long. they fear being embarrassed. . If you w ant to nourish life. The so-called famous great doctors are just like this. looking left and turning right. you cannot ever feel fear of death. At this point there is no I. No. . only makes death come that much faster. on the other hand. you can easily get farther away from it. the faster death comes. 20 :) No. Yin is the mother of yang. Long life is not the goal of cultivation. No. The subtle particles and high oxygen conte nt of the air in these places get into the deep breath when people are in a rela xed state. 61 Avoid in Exercising Two things to avoid in exercising: Do not exercise when blood and qi are deficient. However. they have to rely on the spirit for a cure. thus creating complexity. way you will succeed the danger of drying and overheating the blood vessels and organs.eat it first. their body achieves a state o f subtle energetic exchange with heaven and earth. Cancer for many people today equals a death se . Another poi nt people are not usually aware of is that even if they do not breathe deeply th rough nose and mouth. What is the Buddha? The Buddha is the mind-and-heart. every pore of their bodies breathes in and out all the tim e a feature that is essential in our connection to nature and heaven. 62 Do in Exercising Two things to do in exercising: Increase the speed of blood and qi circulation. 65 Hospitals In the modern world hospitals and prisons have a lot in common. No. This is what Laozi refers to when he speaks of Between heaven and earth. 63 Simplicity What is awakening to inner nature ? What is wisdom ? Both mean to regard all beings fr om a position of greatest simplicity. most people and especially those who are frustrated with themselves tend to take even the simplest thing and see it as highly complex. so you absorb the essence and qi of heaven and earth. 59 Environment The importance of the environment for people s health cannot be overemphasized. they in fact expel the inhaled breath in the lungs and the whole body moves to push internal qi out. they in fact absorb the subtle energy of heaven and earth through ever y pore of the body. where they moisturize and nurture the five organs and six intestines and give people new life energy. it is like a bellows. Th is is why people who live in deep mountains and ancient forests with clean air a nd fresh qi heal so much more easily. This is how the qi of humanity moves toward heaven and earth. Smart a nd perceptive people choose to look at things from the simple side. they have to rely on the Buddha. Also. Upon inhalation. No. so the toxins inside the body ca n come to the surface. If it is because there is an obstruction and the q enhance both blood and qi by working on them equally. Why am I saying this? Let s think of cancer for a moment. No. many people who do not deserve a death sentence receive one anyway. They thus are absorbed by the body. During ex halation. If the disease does not respond to reliance on the spirit. 60 Heaven and Earth When people are relaxed and breathe slow and deep. they are just different sides of the same coin. in both situatio ns. you run burning up the inner i cannot flow freely. This in enhancing qi. No. stupid and i gnorant people tend to see them from the complex side. No. Do not exercise in a dirty or defiled environment. No. 64 Incurable Diseases If people have a incurable disease. Intricate and straightforward ar e really the same thing. Open the body s pores wide and breathe in deeply. especially when we think of patients as having received a death sentence. They can specify the d etails and know exactly what their pattern of destiny is. 69 Spontaneity Smoothly following one s natural course (inherent so-being. dispers . All diseases arise from the mind-and-h eart. it is because you are the cancer. excising. often assume an attitude of innocence and expect him to eliminate their disease by cutting. Each human being from birth has a set pattern th at forms the foundation of his or her destiny. all diseases heal from the mind-and-heart. For this reason. 66 Competition Any form of competition will turn order into disturbance and lead people into ev il [immorality]. and if you do n t get well and in fact die. spontaneity) is the hi ghest level of nourishing life. of the harsh treatment in the hospital. any pure and fresh things people eat inevitably g et mixed with the turbid juices inside the body and are expelled accordingly. nourishing life def initely has no simple one-fits-all system to follow people are as different and as fluid as the clouds. you find dead-simple things that don t work out. 70 Sensitivity Levels A lot of people. but you should immediately assume a position of no fear. That is to say. If a patient really came to examine h imself carefully. do people know whether or not they are actually following their own n atural course? If in actual life. we give the pat ients a sense of hope and a new chance at life. You need to start moving along with the great course of nature on the outside and follow th e natural course of your destiny on the inside. creating barriers. 68 Overeating A dominance of turbid juices arises because people eat unclean things.ntence. because if you get well and don t die. 67 Pure and Turbid From the perspective of the mutual interchange of yin and yang. does the disease really not have a place from where to resurface? There reall y is no such thing in the world as a suddenly arising disease. Finding this chance at lif e means the cure of cancer and your return to full health. The body cannot digest all this matter and it accumulates inside. What is competition? Competition is anything that pulls people into the world of craving and desire. of the ill treat ment of their spirit. then. You only need to return to acti ve living and you will soon have your chance at life. should or should not eat as long as he or she follows this inherent pattern of destiny. Don t miss out on either one! No. No. when they hear that a doctor can help with their serious health issues. How. but always from the depth of your own mind-and-heart look for realizing your own inner nature. poisoning. No. there is no disease that cannot be cured. it is your destiny to do so. before actually getting the cold. there is only your mind-and-heart that can or cannot let go. as long as we don t actually call it cancer. Therefore. In actual reality. but more importantly because they overeat. You may be diagnos ed with cancer one day. pure and turbid attract each other. you are not comfortable. Let me take the common cold as an example. he would find that the various symptom all first gave some sub tle indication and that he could have. What he or she should or should n ot do. and you cannot be at rest with you rself these are signs that your are going against your natural course. They will be very clea r about what they should and should not do. But after tha t. No. he will encounter peace and be free from trouble. Never go after what you admire in others. So what I am saying is that the vast majority of cancer patients today are dying of their fear. or otherwise killing it. Some people are very much aware of their inherent nature. No. you get sick a lot. No. 29 No. If the body s qi is vacuous and weak. No. No. When the mind is stable. Then worry and speculation.ed its building blocks in the different parts of the body. and outside heteropathy comes in. In conclusion. Kidney and liver problems. you must get at it from a variety of angles . to destroy it. when hearing about how Hitler resolved breaching the extremely well defended and highly armed Maginot Line in France. In reality. 77 Rule 29 This is a circular rule. th ey develop perfect self-confidence in their entire being that eliminates any nee d of worrying about disease. 78 Rule 30 This is another circular rule. Next co mes sex [sensual pleasure. for example. Others will discover that they had a great deal of stress at work. 76 Disease Inception The hundred diseases begin when wind and heteropathy enter the body. go and remember rule no. all these phenomena are element s that eventually lead to the common cold. go and see again rule no. th en food [eating and drinking]. loss] in your mind. qi is balanced. it is not true science. Qi and blood in peopl . suffered from headaches and could not sleep. you cannot overcome them with a fr ontal attack. Other people are par t and parcel of your destiny. having fun]. 72 Failures Do not fear failure [defeat. In other words. so you should give to them and never develop a cra ving to take advantage of them. and wine [intoxicatio n] and sex [distracting sensory pleasures] exhaust one s strength. Do not take advantage of others in your mind. No. No. I wish we could a ll have this kind of powerful self-assurance. You get b est results when you approach them by balancing the lungs or spleen. Perfect qi is m inimal. Thus. 73 Self-Assurance Once people have taken charge of their health-related thoughts and practices. You cannot get your mind to stay stable? Who in the world can get it there? Only the Buddha has that power. 75 Five desires Among the five desires. 30 No. This kind of feeling is fabulous. tend to be highly resistant. fright and anxiety arise. As long as the mind-and-heart for fame is not dead. third is wealth [material stability]. I understood the following: w hen faced with strong and resistant diseases. only you can suffer failure. 79 Side Attack In the past. Rather. if patients personal se nsitivity and inner awareness were increased to a sufficient level. Thus. for anyone who has attained Dao. intention and qi are balanced. No. No. and finally sleep [rest and recreation]. examining another person is not a terribly difficult task but just the effect of yet another turning of the min d. 71 True Science What is true science? It is the law of cause and effect. 74 Examination In intense study. If it does not work wit h cause and effect. No. fame [feeling important] is hardest to overcome. 80 Centering Being well centered is the root source of nourishing life. the defensive and constructive energies lose their bala nce. one could ea sily reach the goal of blocking afflictions before they arise. some people wil l find that they were recently exposed to some cold wind or drenched in a rainst orm. there is no way one can enter Dao. Hard and Soft Simple and complex form a pair just like yin and yang. primordial qi is w ell preserved and people age and decline only very slowly. as long as you keep blood and qi in even balan ce. look for the simplest way of resolvi ng it. If they can t do so. You see. going on and following it is what mak es people spirit men. such as swellings. Any form of excess or sufficiency mea ns a loss of balance. one easily gets diseases where blood flo ws too fast from the brain. If qi is insuff icient. people honor their natural course of l ife. do not disregard it. it will never be controlled by it. Understanding and matching yin and yang. Always resting in a state of balance. Following this process. and death. But knowing the natural course is only the first step. greedy to obtai n more goods. this is the great inner power needed to be a good healer. In the same way. following their whims. 82 Natural Course What is this natural course ? It is the fact that each and every thing has the two sides of yin and yang. . Blood is the mother of qi. 85 Balance What does balance mean? Balance is the state when yin and yang depend on each othe r and control each other in equal measure. you can stay very healthy. when meeting with a simple question. in any kind of oppositional situation. and the like. the process of resolution take seriously. if you look at what seems to be a simple issue. one easily gets accumulation disease. the more often it can be resolved by the simplest means. The more an affair is com plex. Then what disease could not be cured? No. If qi is excessive. Thus. you can use the p roduction and conquest cycles of the five phases to enhance someone s inner balanc e. In other words. So they don t just rest at ease and honor their course. tumors. No. No. they already reckon that they have attained Dao. 81 First Steps When people just have awakened to some kind of feeling for their natural course [i nner spontaneity]. Blood is yin and substance. No. their own modes. All sorts of things may harm primordial qi. Thus if one lets go of all loss. whenever we are faced with solving an issue we should use this kind of thi nking: when encountering a complex problem. The same also holds true for hard and soft. Such is the honest truth. and changing i nto. growth. destruction cannot reach one. 86 Yin and Yang The way of yin and yang means two opposing forces depending upon. why? Because that is way too simple. if one side dista nces itself from the other. No. qi is the master of blood. decline. 83 Simple and Complex. Thus. No. understanding and following one s natural course. they want to com e and go as they please. The result of this is that there are more rules than one can possi bly think of. Extreme softness can overcome the ha rdest substance. qi is yang and function. It is just like Chairman Mao used to say: The s trategy of war take lightly. loss of balanc e certainly injures it. that each and every being undergoes the same life process of birth. you often find that the solution is not easy at all and you cannot resolve it even by exerting utmost efforts. the state of the issue take lightly. but make sure t o give it sufficient importance. the art of war take seriously. blood c lots. For this re ason. 84 Today Let us see whether the following is true in the world today: people follow their natural patterns of eating and sleeping.e s bodies form a pair of yin and yang. the leaders in modern society do not like constraints. against extreme hardness softness stands no chance. Not really. one another. You may use medications for a cure. The five emotions can bring about disease. your yang-qi is insufficient.???????? . 90 Emotions Emotions and sickness are closely interrelated: all diseases come from emotions. Whatever else you choose to study. there will be plants that cure snake bite. it becomes the cause of the birth of other beings. Otherwise you are not in harmony with the flow of life and fail to follow your natural course. 91 Courage Nourishing life centers on one thing only: do not fear death! As long as you fea r death. looking at education in the wo rld today. Only learning to read and write. you need to work on nourishing life. and when that happens. focusing on fa mily happiness. 88 Great Wisdom Any so-called great wisdom. If you get sic k. you need t o learn how to be good at living in harmony and raising children. 92 Samadhi Take any subject of study or practice and work on it until it becomes utterly ea . No.???????????? No. No. from kindergarten to university. Note: we are unsure of at least some part of the translation. what great wisd om is that? No. and cour age: you must have all three! No. the power of death can defeat you. underneath you are still not well. when you get to be old. after you deal with the outer signs you still have to deal with the pers on inside. In middle age. Kindness. in any place that has poisonous snakes. the five emotions can also cure them.???????. how many things do the children lear n that they actually need at their age? What do you need to learn as a child? Most importantly. At the same time there is als o always a factor that controls it and makes it go away. But learni ng also has its time and what you learn in each phase of life needs to match wha t need most at that time. However. 87 Body Oblivion What is self-realization through body oblivion? It means giving up control. wisdom. givi ng up secret schemes. you need basic ethics an d a sense of reverence for your parents. No. Eventually. 89 Learning Ordinary people talk about living to old age and learning to old age.????????????. when one being arises. This in essence is how the production and conquest cycles of the five phases work. For this reason. If anybody has a b etter insight please relay it to us. ???????????????. these are the essentials of learning. but whether you do in fact remove the sympt oms or not. what g ood does that do after you leave school? Once you get to adolescence. That s what the Daoists keep talking about: the heroic energy fou nd in people who practice cultivation and refinement. When you deal with this kind of d isease. Just like in the natura l world. the way of nourishing life also works like this. there is always one cause that brings it forth. if it is without heartfelt feelings. you need to learn how to relax your mental disposition a nd be at peace in your last years. but at the same time some oth er being comes into existence that starts to limit them.Yin and yang are like that. In the great course of life. the way yin and yang depend upon and check each other. No. forget both yourself and all bein gs. sections that you cannot fathom. The result of these treatments by Western d . Smart people at this point harmonize their minds-and-hearts and inspect themselves.sy and simple: this is the point where you reach an essential state of samadhi. spending al l our life in the pursuit of material wealth is no where near as good as using o ur entire life to nurture a good mental disposition. 94 The Center The center bright and clear. 93 Nourishing Life Concentrate your spirit and stabilize your qi. any time our bodies enter an exceptional situation (such as. Nourish life this way and you will endanger the powers of the greater universe . so that the body is greatly harmed . I wi ll make your pain go away. For this reason. But the result of this kind of pursuit is really scary. they bloc k the Dao and prevent it from flowing freely. it does nothing but create inexha ustible suffering. 95 Proper Cycles How to apply the five phases cycles of production and conquest: if a disease is d ue to an excess in the five organs. please read again the rule no. fire rising ). so they say: You have a serious nasal infection and sneeze a lot? L et me cauterize the nerves inside your nose. the twelve organs are endangered. However. Even worse. they have developed some kind of scientifi c instrument. peace will result. you still have not fully mastered its ul timate essence. You are still only seeing its outer leaves and branches and have not yet reached the root. 97 Rule 73 This is the fourth and the last (re)cycled rule. This is the ultimate core of nourishing life. This is the fundamental principl e of using the five phases. 96 Materialism People nowadays often pursue an expensive material life-style and put all their efforts toward that. very careful! No. In fact. Be very. use the production cycle. and become a great light in the greater univer se. As long as you still feel that the subject has some parts that are great and pro found. if it i s due to a depletion. 98 The Sentinels Our bodies are mechanisms full of wisdom: they have excellent sentinels that gua rd over our health: the teeth. You need to find the root is of yin and yang: Know the one and the myriad affairs are done! No. what do Western-trained physicians do these days? You hurt? they say. Originally. Medications c an cure diseases. use the conquest cycle to remedy it. The center not bright and clear. material goods can bring happiness but so can the spirit. making sure to restore inner balance. most commonly. and so on. which alone will allow our spirit to attain transcendence. No. so that you won t be able to sneeze. All things for you still are enmeshed in the realm of yin and yan g. all the myriad affairs and myriad things are still part of yin and yang. the appendix. the tonsils. no matter how strong the provocation. No. Nourish life this way and you wi ll live long. Wha t you need to realize is that people s desire for material goods is inexhaustible. but so can psychological healing. 73 No. die and not perish. Once this desire can no longer be controlled. these various sentinels immediately react and communicate the disturban ce to the brain. At this point you are still in the stage of being and have not yet attained the st age of nonbeing. as long as you do not remove the cause of the mistake s. if we ever fall ill. it comes from their own true mind-and-heart. No. the root of health is the mind-and-heart and all life factors and experienc es originate from there. there will always be incurable diseases. Once resentment is gone. 5 Inner Regulatory Abilities Among all living beings. Now. So. 99 Benign Symptoms Just remember: if we have sudden diarrhea. 2 Medication All the various medications used to cure diseases work on the surface and don t pe netrate to the root. and 3 a. 3 Correct Behavior The right understanding is to stay far away from expensive drugs and dangerous s urgery in helping patients to get rid of their diseases. becausethis time in the course of the day matches the season of winter. then. 4 Innate Wisdom People all have innate wisdom. people have the most beautiful and complex body. No. 2011 100 Chinese and Buddhist Health Rules 1-50 No. which definitely does not come from book learning . so can people. Reference: http://yijinjing. Because all the different diseases arise from basicmistakes in living and are th e result of such mistakes. which means that on the next day your spirit will be low. 1 Sleep Sleep is the first element of nourishing life. their pure and clear mind -and-heart (what Daoists call Dao nature and Buddhists call the bodhi-mind). don t look for a cause outside. No. No. these are signs of our bodies working at comprehensive recovery. all ailments dissolve. Based on this. Outside factors can only aid in its functioning .ro/health-rules/ Share --------------------------------------------------------By thomas May 16. or fever. Their level of health. depe nds on their original body s innate regulatory and recovery abilities. If themind-and-heart is pure.. No. Your preferred time to sleep is b etween 9 p. the body is pure. This reality applies equally to human beings and animals. No. This wil l also allow you to ward off the arising of numerous diseases. ifanimals can recover from diseases relying on their own powers. Rather. 100 Terminal Diseases Most serious diseases and terminal growths have only one cause: resentment [hatr ed.their result cannot be eliminated at the root. coughs. but th e degree of its health is determined at birth. 6 Purification . we won t know until the disease affects our f ive organs and six intestines. sneezes. discontent]. but rely on the innatepowers of your own body and self to recover. no matter whether they are Chinese herbs or Western drugs. There is no need to take medicines for these symptoms. No.they cannot grow in the summer. if you get sick. you tend to make the right decisions and follow the right patterns of behavior. As long as t here is such unresolved resentment. What is hardest to resolve in this world is continuous and unstoppable resentment. If things are not contained in the winter.m.octors is that. it has noth ing to do with outside elements.m. When the operly. these presuppose that you have attained the Dao or opened you r inner wisdom and live from that perspective. when you are sick. Increase Blood and Qi The greater the amount of toxins in people s bodies. No. However. 7 Qi and Blood. For this reason. The five organs and six intestin es all work due to the efforts of blood and qi. cond itions that appear as part of the body s automatic regulation and balancing proces s. when the qi flows properly. For this reason. No. avoid developing a mind that is Rather. people who wa nt to be healthy and stay young should do three things: reduce the amount of tox ins in their bodies. fre e and open meridians (including blood vessels and the digestive channels). when the brain does not work at all and we are guided by plants and spirits + good living habits. No. This creates a vicious circle and becomes the main mechanism of aging and decline.The vast majority of symptoms people develop are signs of their bodies ridding t hemselves of internal toxins in the process of adjustment and purification. we must establish control over the amounts we eat. No. To return to normal. You should therefore take them as signs of the proper functioning of life and never forcefully get rid of them. you need not only to enhance (increase qi and blood) but also to control (diminish the loss of qi and blood). 10 Enhance and Control Qi To maintain a healthy body. rely on the purifying powers of digestive blood and qi. The energetic cycles in the human body sho uld most of all be approached in a state of relaxation: never compromise on this rule of health! No. The in turn Clear and Pure Mind free and open meridians you most of all need to have a clear and pure mi seven emotions and six desires all harm you re your mind-and-heart. people s blood and qi are reduced because of this inc rease in toxins and blockages in the arteries. 14 Own Intuition and Awarness Having faith in the efficacy of medications and diagnostic measurements is not a s good as trusting your own intuition and the adequacy of your body s regulatory a bilities. the more they need to purify their blood and qi. by all means full of resentment. anger. but it can also co ntribute to the loss of blood and qi. Food is their raw material. 8 Good Living Habits Having sufficient qi and blood depends on sufficient food + bile + good sleep at the right time from dusk to 1:40 a. thinking that they are the beginning of a dis ease and should be eliminated. the blood is ill dissolve. the qi flows pr vibrant: the hundred diseases w No. 11 Control Food A massive increase in food intake not only will not increase qi and blood but wi ll produce a greater burden of toxins in the body. make sure there is peac mind is stable. Meridians People s heath is closely connected with two factors: sufficient qi and blood.m. Open Meridians. and anxiety. . and increase the blood and qi in the body. No. but there is a limit to how much their work capacity can be increased. which causes harm to the proper circulation in the meridians. hatred. 13 Detoxify. increase the open passage in their blood vessels and meridi ans. No. 9 To have nd. Since there i s no limit to available food stuffs. 12 Relaxation Appropriate exercise can aid people s blood and qi circulation. However. e and stability in your mind-and-heart. this empty f ire can turn around and deplete your internal qi. start to study Buddhism. it is for the most part because their intake of food and drink is not properly regulated. No. To properly understand this idea of turning point. Just by doing this you will avoid accumula ting lots of toxins in the body. 18 Emptiness Why is it beneficial in nourishing life if people maintain a certain level of hu nger and thirst? In fact. Breathe naturally and exert not even a t race of effort in the mind-and-heart when a thought arises. Naturally this turning point needs to be properly used in the right circumstances which merge with the atmosphere around you to create a certain energetic density . This way they will move quickly throu gh this situation. This way one can constantly maintain inner clarity and awakeness which in turn allows one to maintain health. 19 Food Quality People who want to live a healthy life need to make sure that they take enough q i-bringing and qi-transforming foods. For this reason. when people today get sick. 17 Endangering Life People who go against the basic rules of nourishing life. thereby to increase qi and blood. This turning p oint at times also may be a key opportunity. one should always maintain an attitude of empty nume n. 15 Study Buddhism Health begins with regulating the mind-and-heart and inner nature. Finding happiness through the pract ice of Buddhism is the highest fortune among humanity. as long as his blood and qi are kept fu ll (by using the qi-replenishing methods introduced here and by having him do qu iet sitting to open the qi nodes). people who practice various forms of cultivation may experience all kinds of disease-like symptoms when they reach a certain level. for the s ake of your health. So. so that you feel as if there was no body. 20 Quiet Sitting To nourish life by quiet sitting. No. completely relax bod y and mind. No. You will also prevent having too much food rele asing a roving empty fire. sit (or lie) on your bed. Place your mind calmly on the soles of your feet and from there guide fi re down and water up. you need to open your sense of intuition. Plus. even though they may n ot get obviously sick. you may not have an accident immediately. No. No. For this reason. This together with humility allows peopl e to make progress. No. Daoists say that emptiness leads to numinosity. For this reason and speaking fr om this perspective. the feelings of the disease may come out in f ull force. while being full in themselves just makes them drop back to square one. this is the wonderful application of emptiness. At that time they should intensify their qi-work and firmly stick to their practice of quiet sitting. as they get habituated to this unhealthy life-style.No. so that qi and blood in the entire body flow vibrantly. let your whole body melt without using even a tiny bit of effort. 21 Turning Point There is a common saying: When the turning point is right. this is already using effort. but the danger o f having one is easily obvious. a good plan will come. It is quite like the basic rules of traffic: if you go against them. which will deplete your inner organs. A teacher giving instructions. a physician curing diseases these are tu rning points that fall into your lap and open new chances for you. set themselves up for major disease. 16 False Symptoms Speaking of someone with an old disease. 23 Disturbance The thing people need to be most wary of is something called disturbance. anxiety. As the turning point of dise ase opens.. develops. 24 Excesses Much sadness harms the lungs. This state makes it possible for outside he teropathies to enter. For this reason. there is no way things will s tart moving. Such is the honest truth. that of life closes. you can also move the surfac e appearance along with it. a matching yin-yang pair. The mind-and-heart being vacuous and the qi being weak alw ays comes from the mind and the spirit soul(s) being disturbed and agitated. and doubt mean disturbance. not just a surface ap pearance. If you don t connect to it and are involved in too many other affairs. anger. these two turning points of disease and of life are tw o sides of the same coin. that of disease gradually begins to close. In all cases it will lose its proper cours e. much food h arms the spleen and stomach. the gall b ladder nervous and the liver excited. At the proper time. to appreciate numerous good discoveries and inventions there is no need for book learning. your o wn talents and tendencies are proper insight causes. this is what we mean by turning point. It is a core point. for happiness all these are quite enough to produce disease. j oy. No. much labor harms the spirit. when these cravings are not fulfilled. All affairs are ultimate ly like this they each have their specific turning point. All vexations. Once this is opened. just like by getting ahold of fire one can set off fireworks. all kinds of things will evolve. The arrow in the bow ready to be released: you must find the right point for your shot. it is in all cases from the mind-and-heart being vacuous empty and the qi being weak. and changes. much anger harms th e liver. for wealth. If they come together in th e right way. 25 Craving If disease arises in the body. If the m ind-and-heart is disturbed. Cr aving and aversion make the mind-and-heart agitated and the qi tense. they turn into aversion (anger). 22 Book Learning The fact is. Then. it will get entangled in affairs on the outside and cause harm to blood and qi on the inside. But by setting this core point in motion. Thus it is not only during times of he aling diseases that one should avoid all disturbance but one should keep the min d free from it throughout everyday life. people s condition becomes openly manifest and t hey enter a vicious circle of being sick. people enter a positive c ircle of health. They are the root cause of man y diseases and shortened life expectancy. The turning point is just like this: it is the central element and key opportunity for things to develop. disease results. In other words. as the turning point of life ope ns. even someone without any kind of tra ditional education who has a highly developed sense of intution and can complete ly let go of conscious thinking will be able to arrive at enlightened truth. and all sorts of anxieties arising: craving for food. for success. worry. and vice versa. much worrying harms the spleen. In fact. rea ching a turning point of disease. confusion. the body structure not being full. No. Just to make sure: other people s activities and events are outside causes. . When some outside heteropathy enters at that time. If you just connect to this. the turning point of any disease is the central element and key opportunity when the disease arises. fear. No. much pleasure (sex) harms the kidneys. No. Responding to the turning point of disea se opens the turning point of life. the six meridians tremble and the five org ans boil. T he way to nurture inherent nature is to first balance the mind-and-heart. 2. Faith strong a nd the mind concentrated. The meridians are blocked and the qi has no place to go in the body. the two minds [of healer and patient] are in harmony a nd one can cure the hundred diseases. thus the physical body is domina ted by qi. The meridians are vibrant and open. fire rises. 26 Long Life When people want to reach long life. one must first enhance qi. Examining people is the same way: looking at outside features is not as good a s looking at qi. water dries. The mind-and-heart is l ike a fan: it moves with the wind. When the wind blows. then all of a sud den a major crisis. If people do not s leep for a long time. they must first understand the proper application of qi. looking at qi is not as good as looking at the mind-and-heart No. there is d isease. No. No. No. The highest field of n ourishing life is nourishing the mind-and-heart. Thus calming the mind-and-heart is . blood enhances qi. Symptoms include various pains here and there. If they stand for a long time. Then perfect water is depleted. they harm their qi. Then energy f lows every which way until it hits some obstruction which then manifests as pain . when speaking about nourishing life.No. they harm their primordial qi as well as their he art and kidneys. If qi is deficient. if they sleep for a long time. This is so. the m edium type nourishes the qi. 33 Mind at Peace When mind and spirit are not at peace. They are two yet only one. the earth is depleted. 27 Five Elements People receive the five phases to come to life. they must first nurture their inherent nature. None is not ultimately the effect of spiri t. they first must get rid of diseases. If they engage excessively in the s even emotions and six desires. perfect yang energy is depleted. 28 Attaining Balance Qi moves blood. and the meridians in the body get agitated. when water dries. 30 Unified Mind and Spirit When the mind is stable and the spirit unified. because when the qi is deficient and cannot properly digest the food. No. People like this can take some medicines and get better. One best enhances qi by not moving the mindand-heart. they harm their blood. No. feelings and inner nature are rushed and hectic the ultimate cause of disease and death. if qi is obstructed. The kidneys are particularly important in this. the liver gets excited and the meridians agitated. Symptoms include nothing specific on the outside for the longest time. the lowest type of practitioner nourishes the body. but the qi is deficient. No. because whenever the mind-and-heart moves. they harm their bones. Thus. 29 Five Organs To cure the diseases of the five organs. 32 Nourishing Life The highest field of Chinese medicine is nourishing life. there is disease. it brings forth apparent fire (also called fals e fire or empty fire). while the highest type nourishes the mind-and-heart . they harm their muscles. 31 Two Kinds of Diseases People s diseases are of two kinds: 1. As these body aspects increase in fire. to cure any disease. For this reason. To un derstand the application of qi. when fire ri ses. They may even be affected at the root and cannot be helped. People like this may take medicines but the cure will be ver y slow. one can be cured. if they wa lk for a long time. To get rid of diseases. first remedy the qi. Rich people have some protection through clothing. on the other hand. To do so one must eliminate all impact of frustration and agitation. 34 Personal Resistance Wind and cold. Thus in curing diseases managing the mind-and-heart is the first priori ty. qi. If rich people don t produce wealth. it is best to avoid washing the fe et and taking baths. All you need to do is let go and look back for once and your diseases will suddenly be healed which erroneously is called sudden awakening. If you really want to develop wisdom. the y eventually become poor. and so on. so they have many irritation s to their qi. Rich people have many obligations (and avoidances). you must learn to control the mind-and-heart with the help of precepts. first work hard to manage the mind-and-heart and transform the three poisons of craving. shelter. essence is suffic ient and the spirit is bright. aversion. No. Then.the first step in guarding life. and bec ome a buddha. 37 Benevolence Once quiet. And to do so. stand firmly on the earth. rich people tend to eat heavy food and sweetmeats. their skin thick. Thus. when the mind is stable. heat and dampness all can cause disease in people. 36 Inner Stability To pursue long life and freedom from disease. When essence is sufficient and the spirit bright. and so on. No. The mind-and-heart can control all other aspec ts. Look Back All the various methods of cultivating body and mind have two key aspects: let g o and look back. their resistance against out side invasions of essence. Poor people work very hard. qi. This is why. so they don t get sick so fast. there are many diseases. once they have the protection of wealth through clothing. their spirit brigh t. Poo r people also have some resistance if their qi is sufficient. shelter. Ho wever. If your resistance is weakened. just talking about precepts without using them in actual practice and yet hoping to develop wisdom is no different from remaining ignorant. they become unhappy. Poor people often suffer hunger and there is no variety in their diet. thus ha rming their stomach and hurting their teeth. all internal parts are strong and vigorous and the various diseases dissolve na turally. food. work hard and save. Poor people. food. yin and yang. To control them. To strengthen the physical body. and so on. you are benevolent. and spir it. 39 Mind Overwork . an d thereby create wealth and good fortune. As their wealth diminishes. 35 Baths When one first recovers from a grave illness. The ocean of suffering has no end. the blood circulates well. so look back to the shore. 38 Let Go. you can live long. Living long is perfect happiness. No. Once you have gotten rid of t hese. one should balance essence. No. On the other hand. so they tend to be free from intestinal dise ase. and spirit lessens. When the qi is harmonio us. This really is unlimited l ife. Let go of the butcher s knife. No. Thus. you first must pursue inner stability. one should strengthen the physical body. they can take advantage of your inner vacuity an d enter the body. once benevolent. personal resistance grows. yo u need to practice quiet sitting. When the blood circulates well. as the protective devic es diminish. the qi is harmonious. making it hard for these outside factors to ente r. No. and ignorance. if the body is weak. it is because your kidney water is deficient. As the mind gets clearer. 41 Resents When people get sick.In people who overwork their mind. Seeing the ment al projections for what they are. When the qi is sufficient. if one gets sick. Earth in turn cont rols water. the other is the di storted mind. the spirit is at peace. Doing so. even if there is some ailment. the spirit is radiant. this will once more incite fire. liver-qi accumulates and overflows. all key efforts for health lie in quiet sitting. Then one creates no more detachment to o rdinary affairs and is no longer alarmed by random disturbances. the blood is bright and both blood and qi flow vibrantly. when the mind-and-heart is at rest. one can enhance it to greater increase. thus the heart-qi is weakened even more and the lung-qi is affected. if there is sufficiency already. one can get rid of it easily. Resting in quietude. and the disease gets worse. When the spirit is at peace. the turning point is numinous [inner center is connected to heaven] . No. the mind-and-heart gets hectic and fire rises. the beginning lies in the mind gett ing distorted. No. the qi is sufficient. do not toss and turn on your pillow. However. As regards the mind. there are two: one is the perfect mind. Then one can greatly apply the numinous pivot and achieve liber ation. Heart and kidneys are closely interrelated. and if that is the case. Now. and so the spleen and stomach get sick next. 40 Achieving Liberation Quiet sitting is a way of giving rest to the mind-and-heart. so when water is deficien t. The heart and kidneys are closely lin ked. If the water is not su fficient. all suffer. At this time it is essential to calm all m ental input and allow the mind-and-heart to find peace and stability. Then the digestion is not good and one cannot sleep at night. Also. When it is at rest. No. fire rises. Being serene and without thoughts: this is the mind of no-mind. This may well harm the spirit. If there is depletion. The true mind is like water. Wav es move because of wind. Then. so the cure lies in calming it. 42 Insomnia If you can t sleep in the middle of the night. which leads to the depletion of kidney-water. the heart is tired and the liver excited. So. This is the least of it. One can get rid of diseases now and prevent the arising of all future ailments. An overworked mind means that it is too full and not empty enough. pursuing these thoughts. liver-wood moves on to earth. No. it cannot control the fire generated by the liver (wood). and health will soon be restored. na turally achieving a state where there is no subject of observation or one-sidedn ess of any kind. Only when the mindand-heart is calm can the qi flow properly. the distorted mind is like waves. the mind-and-heart becomes more wondrous and one can obse rve the turning point in its full truth. This will seriou . liver qi is depleted. When mind-and-heart and spirit are r estful and unified. Otherwise. one remains unaffected and can pervade all. it find s spontaneous awareness. When the spirit is radiant. and bring forth a glow. In this situatio n. 43 Mental Unrest If you have a lot of thoughts when trying to sleep at night and cannot calm down . and when the wind stops the waves rest and the water no longer moves. The various parts of the inner body are closely interrelated: if one moves. all move. the blood and qi that circulate through the body are natural ly healthy and whole. and only when it does so can disease be eliminated. one can enhance qi to fullness. they often resent it and develop a great deal of anger and frustration in their mind-and-heart. one can slowly balance it. All outside phenomena are clear and one sees cosmic order as being just right. when the mind-and-heart is empty. These in turn can cause clots. Turn away from the wo rld and give up outside beauty. Heart and kidneys are cl osely interconnected. the first organ to be affected is the liver. in blood. On the tongue one can see each body part s stat e of disease whether light or serious and even judge the presence of life and death. and without agitation. thus the word for tongue combined with the three strokes si gnifying water is the word for life. which is in the mind-and-hea rt. All declini ng and rising. cancers. One can tell whether this is the case from examining the tongue. When fire and water are evenly balanced. If you do so. Close your eyes and nurture the spirit . To do so. Trust that even without any medicinal drugs or relying on special nurturing food . stable. Seek out its root. 46 Stable Spirit All the various affairs of human life have their root in the spirit. Thus it is good to sit in meditation f or a quarter of an hour around this time. E ven a small measure of agitation is enough to obstruct all the good work. Thus the hundred d iseases all arise from craving and any increase in craving means an increase in disease and suffering. allowing the qi to regain its free flow. Go your own way and do not crave for much. this may cause a stoppage of blood which can develop into all sorts of poisons. 47 Qi and Blood In human life. ulcers. the right circulation is most important. Otherwise you will cause harm to the lungs and liver. openness means vibranc y. the kidneys belong to water. All the hundred diseases come from an obstruction of qi. No. These are not just empty words of consolation. All these come from blood and qi not flowing freely. E ach part of the body then moves appropriately and can be fully healthy. When the qi is block ed within. Any c raving means lack of constancy and thus rushing inner nature. No. The solution to this lie s in transforming and releasing it. In qi. Fire has a tendency to sink down. the free flow of blood and qi is most important. 45 Getting Up In the morning it is best to get up between 3 and 5 am. Without water t he tongue cannot live. 49 Steam of Qi The heart belongs to fire. No. moreover. No. swellings. Use medicatio n and massage to help it release. and the like. Thus spirit should be quiet. 48 Craving Nurturing and curing diseases cannot be hastened. If there is an o bstruction of qi. strength and weakness of spirit. be careful to avoid all sadness and anger. This will strengthen mind and qi. Be very careful. a steam of qi arises within. No. water has a tendency to rise up. This is because any rushing in inner nature supports fire and rising fire diminishes qi. No. there are two ways: 1. This is so because at the core of the body is a very special fa culty. 2. 44 Noon Hour The noon hour matches the mind-and-heart. completely depend on t he mind-and-heart. 50 Healing from Serious Disease The way to heal yourself from serious disease: Do not fear death and firmly believe not only that this disease can be completel y cured but also that the body can attain exceptional good health and can reach great longevity.sly diminish the spirit. all transforms naturally. No. Say to yourself: From today on. there will not be any sluggishness. nine bend pearls . directs it to sink. the feet will support all eight directions. so that it [the qi] will be circular and lively. The Xin (mind/heart) motivates the qi. -------------------------------------------------By thomas May 16. and I will under no circums tances compare myself to others. 10. 11. Direct the qi like threading the eaches everywhere unrestricted. Keep your mind-and-heart completely focused. To receive is to release. 12. 8.ro/health-rules/ Share Posted in Classic. During the period of recuperation. Exercise. don t let yourself think about work or regret l ost time and opportunities. Have the appearance of a falcon preying on a hare. When the body is upright. by flowing continuously it r [When the qi flows throughout the body] the jin (relaxed force) is like tempered steel. principle. chang ing substantial and insubstantial . Force is released through the back. If the shen (spirit) is raised. 9. discharge the jin (rela xed force) like releasing an arrow. first store then discharge. 6. Be calm like a mountain and move like a river. In moving forwards and backwards. if it disconnects then reconnect. there is without yourself a great and wonderful method of eliminating disease and extending the years. .s. the steeps change with the body. 14. Let the qi motivate the body without hindrance. loose and tranquil. 4. Reference: http://yijinjing. 7. In advancing and retreating. overcoming all solid defences. Otherwi se you will delay or derail your healing. there should be changes of direction. Philosophy. This is t he meaning of the crown being suspended from above. There should be agility in the interaction of the yi (mind intention) and qi. Concentrate the shen (spir it) like a cat stalking on a mouse. so that it can be stored and concentrated into the bones. When executing fajin (releasing the force) the body should relax and sink. Store up the jin (relaxed force) like drawing a bow. 3. I will not keep thinking about what kind of disease I have. 13. so that it will effortlessly follow your xin (mind/heart). 2011 The Understanding of the Thirteen Postures 1. Fo cus on the one direction. This is what is meant by. 2. Seek the straight in the curve. 5. there should be folding. I will not be frustrated by my sick body. otherw ise the qi will stagnate. Translated literally. 22. When you settle every part settles. The xin (mind/heart) is the commander. 27. I do not move. although it has not yet expanded. Reference: Taijiquan Wuwei: A Natural Process translation by Wee Kee Jin 2003 ISBN: 0473097818 -------------http://neigong. Its said: If the other does not move. he has combined the ancient Chinese internal cultivation of Qigong as a healing art with the modern science knowledge of the body and mind. Internally be acutely aware of the shen (spirit). Remember. however it is not song (relaxed). a gifted Qigong teacher with training in Chinese and Western medicine and who had received tutelage from 19 Grandmaste rs in qigong and martial arts since his early childhood. Among these. First seek exspansion while opening then seek contraction while closing. extra-ordinary power will develop. When qi is cultivated naturally. When the abdomen relaxes. externally appear calm and relaxed. Extreme softness yields to extreme firmness and tenacity. With the creation of Zh ineng Qigong. 24. The jin (force) seems song (relaxed). Transmit the jin (relaxed force) like reeling silk from a c ocoon. Zhineng Qigong means Cultivating Intelligent Energy . when you move. the qi is the flag. every part moves. It is also said: First the xin (mind/heart). not on the qi. Only with the ability to inhale and exhale. With qi. then the body . 26. 28. Qi is like a cart wheel and the yao (wa ist) is like the axle. The jin (relaxed force) mig ht disconnect. When moving forwards and backwards. 25. Keep this in xin (in your heart). 17. Zhinen g Qigong stands out as one of the most effective in improving a person s health an d nourishing his body with vital universal energy. When jin (relaxed force) is stored. If the other has the sli ghtest movement. 18.15.net/2008/05/28/zhineng-qigong/ INTRODUCTION There are probably a few thousand styles of qigong in China. the qi sinks into the bones. 23. 19. the qi sticks to the back and permeates into the spine. The yi (intention) should be on the jingshen (spirit). and the yao (wais t) is the banner. When the shen (spirit ) calms. 20. Step like a cat. Qigong . but mind must not. Without qi there will only be li (brute strength). Zhineng Qigong was created by Pang Ming . It will lead to perfect refinement. will there be agility. I move ahead . the body becomes tranquil. there is no harm. 16. it i s about to expand. there will be a surplus. 21. tendons. moving muscles. it is important to choose a suitable method acc ording to one s own preference. refining consciousness. most of whom have chose n to dedicate their lives to share and teach qigong to the public. mind and chi. sports promote the consumption of ener gy to accelerate this process through triggering the movement of muscles and tra nsforming chemical energy into mechanical energy. In terms of regeneration within the body. And i t stresses the importance of interaction between human and his environment. All attention is turned inwardly and all bodily senses are reduced to the minimal in the process in order to achieve greater concentration . therefore increasing life v itality. whil e sports are mainly focused on bodily movement. one will be prepared to understand and incor porate different teachings in order to progress. It regulates the order of internal lif e activity and reorganizes the biological structure. As a beginner. It emphasizes the connection between the indiv idual and the environment. we learn to cultivate chi in our daily practice to progre ssively synchronize the physical and spiritual elements of our being. qigong uses the mind to direct chi. Eventually. between the human internal chi and universal external chi. He has set up training centers in China that have trained thousands of qigong teachers. Through qigong. the movement of the body to serv e the spirit. qigong training reduces the consumption of energy. In contrast. etc. Purpose of Qigong Practice The purpose of qigong practice is to improve human life. enhancing creativity. regulating breath. exploring potential intelligence. This practice focuses on the internal regulation of ene rgy.practice which has been kept secret in China for over 5000 years within familie s and esoteric schools. It also encourages the practice of Qigong through daily living. Chi. In moving the body. the closed system and the open system. Three Levels of Practice Zhineng Qigong is currently formulated into three levels of practice. slowing down the process of regeneration. Dr. Qigong is different from other exercises such as sports. where Zhineng Qigong was used to study mind-bo dy science and its applications to self-healing. it requires extra n utrition and more rest to recover the energy. and improving the quality of life. The practice requires absolute isolation Zhineng Qigong is an open system. Qigong emphasizes cultivat ing virtue. The mind b ecomes the servant to facilitate and synchronize a sequence of movements. instead towards the movement of the body or tools. Pang also founded the largest medicine-less hospital in China . sports and exercis e is designed to amplify the quantity of life energy that comes into and flows o ut of the body. Both systems and the thousands of schools of teaching share the same goal of enh ancing the vitality of life. In sports. Therefore. In other words. such as improving physi cal fitness. Two Systems of Qigong There are two systems of qigong. Qigong offers a path to liberate us from our own limitations and social co nditioning and rediscover a higher state of freedom based on consciousness and w isdom. and moving the body. and Shen. The practice applies the universal chi to strengthen the person s Jing. uplifting emotion and uncovering hidden poten tial. mind and spirit. through practice of one particular for m and based on a strong foundation. In qigong you direct yo ur mind inwards while in most exercises the mind is directed externally upon the competitors instead of the activity within the body. has now been made available to the general public and be nefiting millions of people around the world. The clos ed system emphasizes the elimination of external interference by isolating onese lf from the environment. chi to direct the body. and experience mystery of the body in total relaxati on. one is trained to focus on physical form while the mind is not di rected internally. These leve ls are summarized below: Level 1 . It is a discipline designed to unite the mind with the body and enhance the mind s ability to command the body. The practice corrects the spinal structure and relaxes the w hole body. the method is to activate and balance the internal Chi of five or gans thereby unifying the essential Chi of the internal organs into the middle D antian. from skin to bone. thereby integrating mind and body. synchroni zed with meditative visualization to open any blockages inside and promote the e xchange of Chi between the body and the Universe. With daily practice. and breathi ng techniques. . Wall Squatting (Dun Qiang) This involves a gentle up-down movement of the body w hile facing a wall. connect the three main meridians and coll ect Chi at the Dantian. it can lead to a high level of Qigong cul tivation. It works with the internal chi within the body. movement. to op en joints and meridians and accumulate Hun Yuan (universal) chi throughout the w hole body. Stretching Chi (Chen Qi) This is an effective method to stimulate and mobilize i nternal physical chi and unify chi within the entire body as a whole. Three Centers Merge Standing Method (San Xin Ping Zhan Zhuang) This method utili zes a proper alignment of body and centering of mind into a powerful posture des igned to root the body into the earth. The three sequences in this Fo rm are designed to gather Chi into the three Dantians. Level 2 Body & Mind Method (Xing Shen Zhuang) This is the basic form of the Level 2 prac tice. It helps to achieve physical cleansing as well as emotional balance. The method can quickly attain strength and balance of en ergy. Level 3 Five Elements Unified Method (Wu Yuan Zhuang) Using sound. It is a very effective stress reduction method and also gives a stron g feeling of Chi. comprising 10 steps.Lift Chi Up and Pour Chi Down (Peng Qi Guan Ding Fa) This is the basic form of t he Level 1 practice and consists of a series of gentle body movements.