a simple reference to no thing
Take a deep breath and sink it to dantien. Hold the breath there for a while and then exhale it like the sprouting off grass until the it goes to the top of your head. In this way, the yang vital energy go up and the yin down. Those whose yang or yin energy goes its own way will live, otherwise they will die.
(Inscription from a Warring State Period cultural relic)
Reference: From the origin of qigong in Danyan Qigong by Yang Meijun, Heifeng Publishing Co. fifth edition 2000
ISBN: 9622381847
Seigo Okamoto is the founder of Aikijujutsu Daitoryu Roppokai. Before starting his Roppokai branch Seigo Okamoto was the leading student of the late Sensei Kodo Horikawa of Kodokai.
“If you master aiki, you will be able to apply the techniques using very minimal force. A calm spirit and settled breathing are necessary. At the same time the body must be supple.”
Reference:
Daito-Ryu Aiki Jujutsu by Seigo Okamoto
ISBN 4795250677
p. 46
Links:
Interview with Seigo Okamoto Shihan aikidojournal.com 1990
The purpose of this meditation exercise is to clear energy blockages along the front and back channels; to physically clear the roots of sickness; and to open the energy centers along these channels.
I highly recommend this exercise. If you have time to do only one Spring Forest Qigong technique, do the Small Universe. It is extremely helpful in opening blockages and balancing all the energy in your body. We have many energy channels and energy centers in our bodies. When energy starts at one point, visits all the channels and centers in the body, and comes back to the starting point, we have what is literally translated from ancient Chinese wisdom as a “Big Universe.”
The most important energy channels are the back and front channels in the torso. When energy starts at one point on these channels, visits all the parts of the system, and comes back to the starting point, we have what is called a “Small Universe.” By focusing on moving the energy along these two main channels in the Small Universe, you have a profoundly positive effect on the Big Universe of the whole body.
The back channel starts at the lower Dantian area, which is behind the navel. It goes down to the bottom of the torso, travels up along the spine to the top of the head and comes down from the middle of the forehead stopping at the roof of the mouth. It governs all the Yang or male energy channels in the body. The front channel also starts from the lower Dantian area, goes down to the bottom of the torso, travels up the body, passing through the heart and throat, and stopping under the tongue. It governs all the Yin or female energy channels in the body.
These two channels automatically connect together four hours a day: at midday between 11:00 a.m. and 1:00 p.m. and at midnight between 11:00 p.m. to 1:00 a.m. Qigong practitioners like to meditate at noon and midnight because it takes less energy and generates greater benefits.
Nearly all the important energy centers are arranged along the back and front channels. As a result, a blockage in the heart energy center could cause not only heart problems but problems in the lungs, breasts, chest or even mental problems. A blockage in the tailbone could cause reproductive organ problems, low sexual energy, or even headaches. A blockage in the cervical bone #7 of the spinal cord could cause headaches, fever, diabetes or even lung or heart problems.
The Small Universe is the easiest meditation technique to open these two main channels. I have created an audiotape and CD with beautiful background music and guide you through each movement in this meditation. Especially if you are a beginner, it is very difficult to do this meditation on your own.
Listen to the master’s voice on the audio tape. You will hear two sounds [ ... O O H M … ] and [ … M U AH … ]. (If you do this meditation without a tape to guide you make the “O O H M” sound with your first inhalation and visualize the universal energy flowing into your body and collecting in your Lower Dantian, which is behind your navel. As you exhale, use your mind to move the energy to the next area of your body as indicated in the picture. On the second inhalation, make the “M U A H” sound and again visualize the energy flowing into your body and collecting at this next point. Then as you exhale, use your mind to move the energy to the next area of the body. Repeat this sequence throughout the meditation.)
Reference:
Born A Healer: I was born a healer. You were born a healer, too!
by Chunyi Lin / Gary Rebstock
ISBN 0974094412
P. 157 - 159
Link: springforestqigong.com
This exercise is very good for healing the lungs and skin and to balance the energy inside and outside of the body. If you are doing the Moving of Yin & Yang prior to doing the Breathing of the Universe you make the transition in the following way. Finish the Moving of Yin & Yang by slowly bringing both hands to a stop in front of your navel at the position of your lower Dantian. For men, stop with your left hand inside of your right hand. For women, stop with the right hand inside of the left hand. Again, your hands do not touch each other or your body. This space allows you to keep the feeling of the emptiness.
• Now, focus your mind on your lower Dantian and take three slow, gentle, deep breaths.
• Then, as you inhale the fourth time, move your hands apart and open to the sides.
• As you exhale, bring your hands in towards each other but your hands do not touch.
• Continue doing this movement with each inhalation and exhalation, slowly and steadily.
• Imagine you are using your whole body to breathe.
• When you open your hands, feel the energy as it expands in the space between your hands.
• When you close your hands feel the energy being compressed in the space between your hands.
• With practice, and perhaps very quickly, you will actually feel the energy expanding and compressing.
• Use your hands and body to feel the energy moving while you use your elbows to guide the movements.
• While you inhale, visualize the pure universal energy flowing into your body through every part of your body and gathering in your lower Dantian.
• While you exhale, imagine any pain or sickness turning into smoke or air and shooting out from every part of the body to the end of the universe.
• Do not let your body sway while doing these movements. Just keep your body still and relaxed and always wear a smile on your face. Do this movement for 5 to 10 minutes or longer if you have the time.
By moving your hands in this manner and combining the breathing technique, you help to open blockages in the whole body, especially the lungs. When you finish this movement, stop your hands in front of you as if you were holding a ball of energy in front of your navel – your lower Dantian. Take three slow, gentle, deep breaths in through your nose.
Reference:
Born A Healer: I was born a healer. You were born a healer, too!
by Chunyi Lin / Gary Rebstock
ISBN 0974094412
P. 154 - 155
Link: springforestqigong.com
by Master Yao ChengRong
Translator: J. P. Lau
In Yiquan, the “use of sound” and breath control are employed together in a practice known as Shi Sheng. This practice functions primarily as a mechanism to augment one’s ability to marshal the entire body into action during a release of power. Sound vibration/enunciation coordinated with the technique of reverse breathing integrates the body, stimulating the musculature of the abdomen, chest, waist, and back into immediate concerted action to promote a sudden, crisp discharge of force. Sound and power should be produced simultaneously. The use of sound can compensate for deficiencies in one’s release of power while also serving to startle, distract, confuse, and/or intimidate your opponent.
Additionally, the practice of Shi Sheng can increase one’s ability to sustain strikes to the abdomen and chest area. In hand-to-hand combat, when you are at your strongest attacking phase, you are also at your weakest defensive phase. During your attack, if your defensive, evasive maneuvers and tactics should fail, and you sustain a strike to your body, the use of sound and breath control can, in the same manner that is used for releasing power, stimulate your musculature into immediate action to produce a resilient, spring-like resistance to the incoming force.
Two sounds, “Yee” and “Yup”, are utilized with inhalation and exhalation of the breath to increase the elastic, spring-like force known as Tan Li that we employ in releasing power and resisting strikes. Practice should proceed with the following three sequential steps:
1) Start with producing the two distinct syllables in the mouth.
2) Then merge the two syllables into one syllable and move the combined sound to the back of the throat.
3) Finally, lower the sound into the chest and sink it into the lower abdomen. Use the internal transformation skill to gradually move the sound from audible to inaudible. The sound/stimulation is transformed internally to energy/power.
Let us describe the use of sound and breath control training method for beginners.
Focus your concentration and enter a mentally and physically tranquil state. Slightly part your mouth; retract your tongue with your teeth lightly touching. Breathe in as you sound off “Yee” for two to three seconds. Hold your stomach in during this inhalation stage. Visualize lifting your breath up to your chest and throat area. Then suddenly and forcefully breathe out, switching to sound off a short “Yup”, while simultaneously directing your mind-intent downwards. Allow your stomach to bulge outwards and visualize your breath sinking towards your navel and lower abdomen. Old Chinese texts describe this as your Qi moving to your Dan Tian. Focus your entire body during this exhalation stage. The “Yup” sound should be very short and explosive, like a rock suddenly landing in a well, splashing the water upwards. The focused/tensed phase of your power release should terminate instantaneously. “Fill” your abdomen only during the focused/tensed phase. The relaxed-tensed-relaxed exchange sequence of a power release must be extremely fast. Practice this 10-20 times daily. Keep relaxed.
When you have mastered the basics of the two distinct syllables, shorten the time interval between “Yee” and “Yup”. Eventually, “Yee” and “Yup” should merge and become one short combined sound.
Gradually work to enter the focused/tensed phase with less sound and finally with no sound and very little exhalation of air. Place your hand a couple of inches in front of your mouth while sounding off a silent “Yup”. You should feel very little air flow when doing this advanced exercise. Your entire body should feel a fullness as you exhale. Also try placing a lighted candle close to your mouth. The flame should not flicker or get blown out when you practice inaudible breath control.
When you have mastered this practice of reverse breathing as an isolated exercise you must combine it with your practice of Fa Li and practical techniques.
Let us reiterate and expound on the important points to remember in the use of sound and breath control training:
1) Select a quiet environment; stand in a relaxed posture and enter a tranquil mental and physical state. Focus your concentration; keep your eyes gazing at a distant object and stay relaxed. Use visualization to guide and perceive your actions. Initially, start by sounding off “Yee” while bringing the breath from your lower abdomen up to your chest and throat area for two to three seconds. The tone should be deep and continuous with a vibration reaching over a long distance; unite the sound with force. Then suddenly switch to sounding off a short “Yup”, momentarily focusing/tensing the musculature of your back, chest, and abdomen while visualizing sinking the breath from your chest to your lower abdomen. The tensing must be very quick, followed immediately by relaxing to a tranquil state. Practice slowly using trial and feel. Do not rush or push yourself beyond your ability.
2) When you have mastered the basics of sounding off the two distinct “Yee” and “Yup” sounds, shorten the time interval between them. Try to merge and combine the sounds into one. Though the two sounds become indistinguishable, you must still retain the ability to lift up your breath during “Yee” and sink it during “Yup”.
3) When you have mastered the combined sound, proceed by internally transforming the sound from audible to inaudible. Maintaining your focus/ concentration, visualize your intended Fa Li action, adjust your body elements into the proper positions then suddenly sink your breath to your lower abdomen and tense your muscles while executing your Fa Li. Immediately relax. Mentally try to figure out your action prior to execution. Do not execute too many tensed Fa Li in sequence as that will lead to stiffness. Do several relaxed (soft) Fa Li then perform a tensed Fa Li. It is sufficient to practice Fa Li with reverse breathing 30 to 40 times daily.
4) You should incorporate the use of sound with the discharging of force in your practical techniques. Strive for the simultaneous expression of sound with a unified explosion of force.
To close, we quote Master Wang XiangZhai’s description of the quality of the sound we are attempting to produce: “The sound is like basic notes of a musical scale reverberating from a deep valley.” May the practitioner grasp the master’s meaning, figure out and succeed in Yiquan’s use of sound and breath control.
Reference:
www.yq-zywg.com
Breathing in, I calm my body.
Breathing out, I smile.
Breathing in, I dwell in the present moment.
Breathing out, I know it is a wonderfull moment.
Reference:
Thich Nhat Hanh The Bloming of a Lotus
ISBN 0807012378
p. 15
NOTE: The following article is based on teachings at a recent Push-hands Seminar conducted by Zhang Yun in Philadelphia. It was edited by Dr. Susan Darley, a student of Zhang Yun for the past five years.
Pile Standing
Zhan Zhuang - Pile standing is the most common training method in traditional Chinese martial arts. Almost every style and group has its own version of this useful practice. Whatever the variation, pile standing involves holding a fixed posture for a period of time. Occasionally, the posture may include a few uncomplicated shifts of position, but usually it requires that the practitioner stand still, like a piling or pole. Because the movements of pile standing are easy and simple compared to many other training methods, pile standing allows practitioners to concentrate more fully on the details of internal training.
Taiji Quan is an internal martial art and one of its primary goals is internal training. The first step in such training is to increase one’s control of the internal components Shen (spirit), Yi (mind) and Qi. Pile standing is a particularly effective way to accomplish this control. Increase in control of the internal components gradually creates feelings that cause subtle adjustments in the body. These internal alterations, in turn, increase one’s energy and abilities.
The process of increasing internal control happens slowly, so much time must be allowed for this practice and the training must be careful and regular. For beginners, practice should occur daily and for a period of at least one hundred days. A given pile stance should be held for as many minutes as the correct flow of mind and Qi can be maintained. Holding a pile stance in this way for 15 to 20 minutes will produce significant gains in the development of basic skills.
In traditional Taiji Quan practice, pile standing is a commonly used training method, especially for beginners, and “Qixing Zhuang” or Seven-Star Pile Standing is the most frequently practiced Wu style Taiji Quan training stance. Careful practice of seven-star pile standing can significantly enhance the development of rooting, internal energy, relaxation, sensitivity, body integration, and control of the internal components.
Seven-Star Pile Standing
Although the original meaning of seven-star is “plough,” the phase in traditional Chinese martial arts usually refers to the seven key acupoints on the body. These points are very important for martial arts practice. They are: the “head star” at Baihui point (on the top of the head); the “shoulder star” at Jianjing point (on the Yang-side shoulder); the “elbow star” at Quchi point (on the elbow of the Yang-side arm); the “hand star” at Laogong point (on the Yang-side palm); the “hip star” at Huantiao point (on the Yang-side hip); the “knee star” at Yanglingquan point (on the knee of the Yang-side leg); and the “foot star” at Yongquan point (on the ball of the Yang-side foot).
In Taiji Quan practice, each side of the body is considered separately. The Yang side is the active and insubstantial (unweighted or empty) side; the Yin side is the quiet and substantial (weighted) side. Each side includes one leg and the opposing arm. The Yin and Yang qualities are exchanged whenever movements involve weight shifts. This changing of Yin and Yang sides is the source of all Taiji skills.
The Yin-side leg is the leg that holds most or all of the body’s weight, while the Yang-side or empty leg bears none or only a relatively small amount of weight. The arm on the side of the body opposite from the Yin leg is considered to be the Yin-side arm and, likewise, the Yang-side arm is on the opposite side of the body from the Yang leg. When, for example, the right leg is weighted, this leg is the Yin or Yin-side leg, and the left leg is the Yang leg. The right arm is the Yang arm, and the left arm is the Yin arm.
Because the Yang side is the active side, the focus of the mind during a stationary posture such as seven-star pile standing is always on this side. In seven-star pile standing, six of the seven stars on which the mind will focus are on the Yang side arm and leg. Baihui, the head star, is also called Ding Pan Xin or “criterion” star. It is of primary importance for maintaining Zhong Ding or central equilibrium. Because it never changes, it is not associated with either side of the body. One of the foremost goals of seven-star pile standing is to increase the smooth, free-flowing movement of the internal components along the seven key points.
Seven-Star Pile Standing Movement Description
The basic movement of seven-star pile standing is the same as the Hold Seven-Star posture in the empty-hand form. This posture is one of the most important in the form. In this posture, a sitting stance is used, which keeps one hundred percent of the weight on one leg. When you hold this posture, if your weight is on the right leg and your left arm is extended in front of your body, you are in a “left posture”; otherwise, you are in a “right posture.” Here, we will just describe the left posture. For the right posture, everything is same except the designation of sides, which should be reversed.
Preparatory Movements
Stand facing forward with your feet parallel. There should be a distance of about the width of one fist (about 4 inches) between your feet. Relax your mind and body. Make your breathing slow, deep and smooth.
Slowly rock from side-to-side letting your feet move as necessary to achieve a comfortable stance. The distance between your feet at this point should be wider than one fist, but the maximum distance should not exceed the distance between the left and right shoulders.
Think about a vertical line connecting the Jianjing point on each shoulder to the Yongquan point on the corresponding foot. Keep your breathing smooth and your body relaxed. Feel as though your body is sinking slightly down. This will create a sense of stability and heaviness. Soon you will feel as though you are starting to become sleepy. From this point on, you should not try to control your breathing in any way; just forget about it and let it occur naturally.
As soon as you notice the sleepiness, focus your mind on the Baihui point at the top of your head to bring your Shen (spirit) up. This will create a sense of alertness. Ideally, you can become so alert that it is possible to feel the air moving along your body. Although you are standing still with your eyes looking forward, this alertness will allow you to be aware of whatever may be going on around you. Do not let your gaze fasten on any particular object but remain relaxed and attentive.
(1) Sinking Down of the Body
From Baihui, bring your mind to the left Jianjing point and let your left shoulder fully relax so that your left arm feels as though it could effortlessly be detached from your body.
Next, focus your mind on the left Quchi point on your left elbow and then move it down to the left Laogong point on your left hand. As your mind moves down to your left hand, you will feel like bending your legs. Follow this feeling and let your body sink down. Your body will feel heavy and your stance will become very stable. In spite of the sensation of heaviness, you should feel as though there is a spring inside your leg that balances the downward push of your body. Your left hand should also feel heavy and as though the palm is reaching downward to touch the floor. At this point, the fingers of both hands should point forward and both palms should face down.
(2) Extension of the Left Arm and Weight-Shift to the Right Leg
Keep your mind on your left hand until you feel as though your left arm wants to move up. Then let the arm move forward and up follow this feeling. Remember that it is always important in Taiji Quan practice to concentrate the mind and then wait until the feeling for a movement exists before you actually execute the movement. As expressed in a classic tenet of Taiji practice, movement always occurs: “First in mind, then in body.”
As your mind continues to focus on the left Laogong point of your left hand, your weight should start to shift to your right leg. Then, bring your mind to the left Quchi point on your left elbow and continue shifting your weight to the right leg as your left arm continues to move up and forward on a slight diagonal to the right.
As your mind moves to the Jianjing point on your left shoulder, your weight should shift completely to your right leg, and your left arm should be extended in front of you with the elbow slightly bent and the left thumb opposite your nose. Throughout the movement of your left arm, you should feel as though your shoulder has been chasing your elbow which, in turn, has been chasing your hand.
At the end of this movement, your right leg should be fully weighted and your right toes, right knee, and nose should be aligned in a vertical line. Your left leg should be completely empty.
(3) Extension of the Right Arm
Now, move your mind from the left to the right Jianjing point and feel your right arm become relaxed. Only when you feel as though your right arm wants to move up, should you let this movement occur.
As your mind moves down to the Quchi point on your right elbow and then to the Laogong point on your right hand, your right arm should continue to move up and forward on a slight diagonal toward the center of your body until your right middle finger touches the crook of your left elbow. Your right thumb should point to Tanzhong point (in the middle of your chest and at the level of your nipples).
(4) Extension of the Left Leg and Upward Turn of the Left Palm
Next, let your mind focus first on the Tangzhong point and then down to Dantian (inside the abdomen about three inches behind the navel). Let your mind remain briefly at Dantian before moving it to the Huiyin point (on the perineum midway between the sexual organs and the anus). Focus your mind next on the Huantiao point on your left hip.
When your mind is focused on your left hip, wait until your left leg seems ready to move of its own accord before letting it begin to extend outward in front of your body.
From the left hip, bring your mind respectively to the Yanglingquan point on your left knee and then to the Yongquan point on your left foot. Your left leg should continue to move forward and when it is fully extended, your body will have assumed a sitting stance with your left heel touching the floor and your toes pointing up.
While your left leg moves forward, your left palm, which had been facing to the right side, should turn up in a counterclockwise direction. It is important when you turn your palm that your left thumb does not move but instead remains opposite your nose, having acted as a pivot point for the upturning palm.
(5) Completion of the Opening Circle of the “Hold Seven-Star” Posture
When your mind is focused on the Yongquan point of your left foot, it will have moved through all of the seven “stars,” three of which – the shoulder, elbow and hand – are on the Yang arm and three of which – the hip, knee and foot – are on the Yang leg. The seventh or “criterion” star is Baihui at the top of the head. To complete the opening circle, you should bring your mind from the left foot star back to Baihui. This insures that your Shen will be up, thereby creating a sense of nimbleness along with the stability that has been achieved through taking the stance.
Having assumed the “seven-star” pile standing, you now begin to move your mind and Qi through as many circuits around the seven key points as possible. Typically, you should try to work your way up to holding the stance and maintaining the circling of mind and Qi for increasing periods of time.
(6) Circling of Mind during Seven-Star Pile Standing
Although pile standing is a stationary practice, all the internal components should be in continuous movement inside your body during the maintenance of the stance. It is in this sense that pile standing is an internal practice. The internal movement of Shen, Yi and Qi will always bring some feeling or tendency toward physical movement. It is said that to intend something will lead or direct the mind, that the mind can then be used to lead Qi and that Qi, in turn, can be used to create the urge to move.
To begin the first small circle of seven-star pile standing, bring your mind from the “head star” Baihui to the right “shoulder star” Jianjing and then to the right “elbow star” Quchi and on to the right “hand star” Laogong. From here, your mind should move, with Qi following, through your right thumb to Tanzhong.
To begin the first big circle, bring your mind from Tanzhong to Dantian and then to the left “hip star” Huantiao, onto left “knee star” Yanglingquan and then to the left “foot star” Yongquan. Your mind should then move immediately from the big toe of your left foot in a large imaginary circular path back to Baihui.
At this point, move your mind straight down from Bahui to the Yongquan point on the bottom of your right foot. Your body will feel heavy and there will be a strong sensation of compression in your right leg. Bring your mind to your extended left palm and imagine that your right foot is resting on that palm so that your left hand is holding up your whole body. This will lead you to feel that your body is sinking down more and more onto your right leg. As this occurs, imagine the force increasing on your left hand as it supports your sinking body.
Maintain this thought until you feel as though your right leg is very hot and as though you cannot hold your body up any longer. Then, let your mind return to Baihui. This will cause you feel more relax and your right leg to become more comfortable. Begin another circuit of your mind through the “head star” acupoints (Fig. 5).
Repeat the circling of your mind as many times as your skill and strength allow. Maintain a sense of physical relaxation and stability while at the same time experiencing internal excitement and springiness. Thus, you will be enhancing your capacity for nimbleness of movement as well as increasing your root.
(7) Closing form
When you feel that you can no longer maintain enough focus to move your mind smoothly through the seven-star circles, it is the time to close your pile standing practice.
As your mind returns to Baihui at the end of the last seven-star circuit, withdraw your left foot back toward your body and place it alongside your right foot with both legs bent. Be careful not to raise your body up as you bring your left leg in.
At the same time, bring your arms back toward your body, letting your hands cross in front of your chest, a little bit higher than your nipples. Your gaze will naturally lower (Fig. 6) and you will be ready for the last mind and Qi circle practice, called Xiao Zhoutian or microcosmic orbit.
Xiao Zhoutian - Microcosmic Orbit
Move your mind to Dantian and then to Huiyin. At the same time, separate your hands slightly so that the tips of your middle fingers touch each other and likewise your index fingers and thumbs. Your nose should be directly above your middle fingers. Slowly start to move your hands down along the centerline of your body and simultaneously begin to straighten your legs so that your body gradually rises up.
As your hands move down, bring your mind to the Mingmen point at the center of your lower back. This point is also known as the first of the “three back gates.” Separate your middle fingers as your hands pass Tanzhong and make sure that your nose is directly above your index fingers.
Continue to push your hands slowly down in front of your body and bring your mind to the Jiaji point at the center of your upper back. As your mind moves up through this second “back gate” and your hands move down in front of the Zhongwan point between Tanzhong and your navel, separate the tips of your index fingers. Your nose should now be directly above your thumbs.
Bring your mind up to the third “back gate”, the Yuzhen point on the back of the head where the head joins the neck. Separate the tips of your thumbs as your hands pass the Shenqie point on your navel. Look forward and let your mind move up and return to the head star Baihui.
Let your hands relax alongside your body with each thumb touching the corresponding thigh and your fingers fanned slightly outward. At this point, your legs should be complete straight and your posture should be comfortably erect.
When your movement has finished, you will feel Qi flowing from Baihui down the front of your face like a gentle waterfall. Move your mind, followed by Qi, down to Dantian and then bring your fingers to rest along the sides of your legs.
Check your breathing. It should be smooth and perfectly calm. You should feel very comfortable and relaxed as you complete seven-star pile standing.
Conclusion
Seven-star pile standing can improve your understanding of both Taiji Quan principle and also the internal sensations that underlie the proper execution of many basic skills. These feelings and understanding will then refine your form practice. Pile standing and form practice can supplement each other. A traditional saying in Taiji Quan is: “One step, one pile,” which means that every movement in the Taiji form can be used as a pile standing practice and also that every movement in the form should be practiced as though it were a pile standing. Although pile standing is very important, for advance study, it should be combined in form practice generally. So that form is usually called Dong Zhuang - “Moving Pile Standing”. In fact Taiji Quan is a dynamic rather than a static expression of skills.
Reference:
Seven Star Pile Standing ycgf with illustrations
Links:
Wang Peisheng 7 Stars youtube.com
Its said that when you breathe out you contact the Root of Heaven and experience a sense of openness, and when you breathe in you contact the Root of Earth and experience a sense of solidity. Breathing out is associated with the fluidity of a dragon, breathing in is associated with strength of a tiger. As you go on breathing in this frame of mind, with these associations, alternating between movement and stillness, it is important that the focus of your mind does not shift.
Let the true breath come and go, a subtle continuum on the brink of exisence. Tune the breathing until you get breath without breathing; become one with it, and the spirit can be solidified and the elixir can be made.
Reference:
A complete guide to Chi-Gung by Daniel Reid 2000 (Thomas Cleary Vitality, Energy, Spirit)
ISBN:1570625433
p. 38-39
by Koichi Tohei Sensei
Replenish Ki when sleeping
Sleeping is important to replenish Ki.
Human beings consume Ki constantly while awake. Everyone sees things, listens, smells, tastes and touches things by using their five senses.
All those actions are actions of Ki. Therefore, we need to replenish Ki which we have consumed. Sleeping and Ki breathing are the best way to replenish Ki efficiently. Sleeping is the action to replenish the Ki of the Universe.
At night, when we are asleep, the mind is calm. At that time, the Ki of the Universe fills our bodies. When we awaken after sleeping soundly, Ki is charged fully and our strength is renewed and we feel great.
However, if our brains are in turmoil rather than at rest, this will block an adequate flow of Ki. When we awaken in the morning, because our supply of Ki is not high, we cannot get up immediately and recover mentally and physically, even with10 hours of sleep.
Sleeping medicine reduces the sensitivity of the brain and makes people sleep. When the brain is calm and you sleep soundly, we can replenish the Ki of the universe. However, if you sleep with your brain in a state of dead calmness, you cannot replenish enough of your Ki.
If you regularly use a sleeping medicine because you can’t sleep, you will become Ki deficient soon. You will feel listless and lose motivation for everything. Furthermore, you will lose your vitality and physical strength and become susceptible to diseases.
Because you extend Ki, Ki will go into your mind and body.
An extremely high number of people disregard the need for sleep as a necessity to replenish the Ki of the Universe. They disregard the importance of their sleep time to work longer hours. They get an insufficient supply of Ki and get sick. They then have to use sleeping medicine or they cannot sleep at night. They are carelessly shortening their own lives.
Because people who learn correct Ki development always maintain the one point in the lower abdomen and keep a calm mind, they have no problems with falling asleep quickly. If you have ten or fifteen free minutes during the day and want to sleep, you should be able to sleep calmly.
Pour some water in a tub and stir it up. Now try to calm the water with your hands. You will succeed only in agitating it further. Let the water stand undisturbed a while, and it will calm down by itself.
The human brain works much the same way. When you think, you create waves in your mind. Trying to calm the waves by thinking is only a waste. People who cannot sleep and lie awake thinking, “Go to sleep, go sleep,” are creating more turbulence in their mind.
It is difficult for them to sleep because, as they try to, they are constantly thinking and upsetting their minds. They trouble themselves with thoughts like, “If I don’t get some sleep, I won’t be able to work tomorrow,” and then move on to even more useless reflections about things that are bothering them, until sleep becomes totally impossible. When your mind is upset, lie completely still, and it will calm down by itself. When your mind has calmed down sleep will come.
The old habit of counting to ten until you fall asleep works on the same principle.
You do not have to think about counting to ten, and while you repeat the series mechanically over and over, your mind calms down and you fall asleep. This could help sometimes.
On the other hand, many people find that this kind of simple trick does not work for them.
People of a nervous temperament cannot even count to ten simply, because they cannot stop thinking about the fact that no matter what they do, they can’t fall asleep.
We have to maintain a firm conviction that if we cannot sleep, we might as well be awake. Humans cannot live without sleep, and sooner or later, it will come naturally.
If you are really sleepy, you cannot stay awake. Suffering to put yourself to sleep is foolish. When you are awake, exercise sufficiently; and when you go to bed, you will be able to sleep. If you cannot sleep, do not feel that you absolutely must.
Often the body’s blood rushes to the head and makes it feel hot, leaving the feet cold resulting in making sleep difficult. From olden times, people have correctly held that the healthy way is to have a cool head and warm feet. If you follow this advice, you will find that you can sleep soundly.
In cases like these, practice shifting your concentration by calming your Ki into the one point in the lower abdomen. By doing this, you will be able to sleep soundly anytime, and replenish your Ki.
First, lie on your back with your hands and feet comfortably outstretched. Then, think with all your mind that the blood is continuously flowing down to the tips of your toes. “Mind moves body”, therefore, it will do so. Your blood circulation will improve and your feet will become warm.
When you feel your feet become warm, you will fall asleep. Even before you feel your feet become warm, you many times will fall asleep.
Some people eat and/or drink just before going to bed. However, the purpose of sleeping is to rest both your mind and body fully. Ki is used to digest foods, therefore, Ki is not replenished fully.
The quality of sleep is decided by how well we can exchange Ki of the Universe. It is important to sleep with oneness of mind and body.
Reference:
The article is translation of Koichi Tohei sensei’s book, Ki Breathing by curtesy of Shinichi Tohei universalmind.way-nifty.com
Written by Chen Yen Ling
Translated by Tchong Ta-Tchen
Some people call Tai Chi Chuan an “inside family fist”. There are three reasons for doing so. First of all, Confucianism discriminates against foreign influences. Secondly, the Tai Chi Chuan technique concentrates upon grabbing the joints of the opponent;s body so that whatever bodily harm that is inflicted is internal and invisible to the opponent. Third of al, Tai Chi Chuan concentrates upon directing the chi to circulate inside the body (to cultivate vigour, chi and spirit).
The basic breathing of Tai Chi Chuan uses the nose only, not the mouth. This differs from the common people who use the nose to inhale and exhale through the mouth. After mastering Tai Chi Chuan to a higher level, the chi inside the chest can be separate into two levels (usually people call this “pre-birth chi” and “post-birth chi”). When exhaling the upper level chi (post-birth chi) is breathed out from the nose and, at the same time, the lower level chi (pre-birth chi) sinks to the dan tien. When inhaling, the upper level chi is breathed in from the nose and, at the same time, the lower level chi rises from the dan tien, along the spinal cord, to the area between the shoulder blades. When a person can achieve this technique, we call it “unobstructed chi” (the chi is able to circulate through the body freely). Everyone who practises the correct form of Tai Chi Chuan for a certain period of time and to a certain level may achieve this “unobstructed chi”. However, the beginner does not have to concentrate upon this breathing technique, but concentrate instead on the forms for the correct movement and postures. The only requirements for hte beginners are slow moevements, natural breathing, and a relaxation of the entire body. If there is too much pressure to push the chi to sink into the dan tien, it will head in the wrong direction. This may cause interstinal diseases or haemorrhoids may flare up.
After practising to a certain level, we have to know how to breathe. If we do not understand the breathing theory then we cannot strive to attain the highest level of Tai Chi Chuan. The Tai Chi Chuan classic, “Thirteen Postures: Comprehending External and Internal Training”, states:”Able to breathe, one may be agile and alive.” Meaning that the breathing and movements must be coordinated. When one sould exhale, then one must exhale; when one should inhale, on must inhale since inhalation is insubstantial whereas exhalation is substantial. If performed correctly, the body will be agile and alive. Otherwise, one cannot discriminate the substantial and insubstantial, and the meaning of practising Tai Chi Chuan is lost since Tai Chi Chuan emphasizes the substantial and insubstantial.
Usually a teacher teaches the students to learn Tai Chi Chuan in two parts: the internal and the external. The internal is breathing while the external is the forms. If both parts are taught simultaneously and the student is unable to get it right, then there will be difficulties. Therefore, the beginner should let the breathing be natural and not emphasize the breathing technique. In this chapter, we study the breathing knowledge. Therefore we cannot avoid discussing the breathing technique in detail simply due to the above problem.
The details of the method are: when practising the forms, one exhales when extending the arm and inhales when withdrawing the arm; one inhales when rising and exhales when sinking; to lift is to inhale, to lower is to exhale; when opening up, one inhales, when closing, one exhales. When turning the body and in between movements, there should be a “little breathing”. A “little breathing” means taking short breaths quickly and has the quality of relaxation and stoppage. Generally, breathing is used to lead the movement. Themovement must be coordinated with the breathing. The body opens up and the chi closes. The chi opens up and the body closes. In push hands, to push is to exhale; to roll back is to inhale; to ward off is to exhale; to neutralize is to inhale. If one is rolled back by an opponent, there shouldbe a natural “little breathing”. This “little breathing” should direct the mind to calmness. When the mind is calm, then one is able to see and hear the opponent’s movements and void being caught off guard. If one is pressed or pushed by an opponent, one should inhale. However, if one is unable to inhale, then one should exhale because the chi from inhaling circulates to the hands and legs. Therefore when one exhales to the extreme, there should be conversion to inhalation; andwhen one inhales to the extreme, there should be conversion to exhalation. Inhalation and exhalation can be converted alternately.
In big roll back, to strike the face is to exhale; to push is to exhale; to shoulder strike is to exhale; to roll back is to inhale. If one is shoulder struck by an opponent, one should inhale. If one is rolled back by an opponent, there should be “little breathing”. When turning the bodyand just before pushing, a “little breathing” should occur. When performing other footwork and before striking, thre should be a “little breathing” as well so that one is calm and able to see and listen as well as have a sticking power. The method in which the breathing is performed in the use of knives, swords, spears, and sparring is the same as that when practising the forms.
The method to circulate the inner chi is separated into two types: from pre-birth to post-birth and from post-birth to pre-birth. The first is from the front to the back, meaning that the dan tien chi travels down to the hai ti and reverses to the tailbone, travels along the spine to yu zhen up to tian ling, down the forehead and the nose to ren zhong, to the throat, chest, navel and finally back to the dan tien. The second is from the back to the front, meaning that the dan tien chi heads up from the navel to the chest, throat, ren zhong, forehead, reaching tian ling, down to yu zhen and continues along the spine to the tailbone, and finally reaches hai ti and returns to the dan tien. Note, the second is the opposite of the first.
This type of “chi moving method” may seem very vague at the beginning but after a long period of time, one will be able to fully understand and achieve it. These two types of inner chi circulation must be used during solo practice as well as in sparring practice with an opponent and in striking practice. Otherwise, even if the strike is made with much power, it is still not good enough. Tai Chi Chuan masters not only use the inner chi circulation method but can even listen and know the opponent’s inner chi: when it rises or lowers, moves to the front or back, move left, right, up and down. This kind of supreme technique is never achieved until after a few decades of good training. Of course, for the beginner, this is difficult to understand.
Thre are two sounds “Heng” and “Haah” produced when inhaling and exhaling (the great masters can also use mouth or naval to do their inhaling and exhaling). The masters, when they practice, whether in solo or with an opponent, their mouths produce these two sounds naturally for three reasons. Firstly, it makes the internal chi smooth and comfortable; the internal organs will not get hurt by the pressure. Secondly, the internal power can be released completely; none of it remains inside. Thirdly, it scares the opponent (if an opponent experiences fear, their movements become loose or scattered, their mind gets lost, their footwork becomes undisciplined and therefore is unable to defend themselves and one has a chance to win). Therefore, the two sounds of “Heng and Haah” are very useful and the learner must pay close attention to them. One make sthe sond “Heng” when one is neutralizing and the inner chi is inhaled. The sound “Haah” is usually produced when one grabs or strikes and the inner chi is exhaled. The Old Tai Chi Chuan Classic of Ching Chyan Long Dynasty states: “Hold the dan tien to practice internal kung fu. The two chis of Heng Haah are wonderful. Move open, quite close, bend and extend to follow your opponent. Slow or fast, respond, follow the thoery and understand thorughtly.” Another Tai Chi Chuan Classic state: “To apply (push hands) on forth and back earlier or later, to close or to strike is like an arrow. It cultivates a lot. ONe chi “Haah” then push far away. It needs to be taught by mouth and secretly then open the door and see the sky.” From that we can understand the two sounds of “Heng Haah” are marvellous and infinite.
Reference:
The Annotated Theoretical And Practical Tai Chi Chuan by Tchong Ta- Tchen