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Experience of Improving Exercise Effectiveness

By Lei Zunting

How is the effectiveness of exercise? I think it mainly embodies on three aspects. Firstly, how the effectiveness of health condition and disease prevention and cure is, which is closely related to the exercisers’ fitness condition(body regulation).Secondly, whether it can draw breath into the lungs, which is closely related to the exercisers’ ideation and will(breath regulation ). Thirdly, how the mentality and moral cultivation is, which is closely related to the exercisers’ impression (mind regulation). The three elements of ideation, qi and form are inseparable in the course of exercising .Among them body regulation is the premise and basis, and is the key point for beginners; and gradually through regulation of breath, ideation and will and the mental and physical health condition named “Three Regulations” can be achieved. By so doing the effectiveness of exercise will not be bad. However, desirable effectiveness won’t be achieved without a series of theory. Exercise requires great efforts and workable methods. Therefore, we need to pay attention to each detail from the beginning to the end. Any detail should not be neglected because every little effect makes mickle.

Pre-exercise Preparation

Pre-exercise Preparations shall begin physiologically and psychologically. Psychologically, Exercisers must calm their mood down firstly, and stop any psychological activity unrelated to exercise. None of ages of successful exercisers emphasized that illuminating distractions and keeping quiet mind is the right way to the static state of exercise. Quiet environment should be chosen and intense sound avoided when the exercise is going on to ensure mind tranquility of the exercisers. No matter the exercise is carried out indoors or outdoors, the light should not too strong and ventilation should be ensured but direct blow shall be avoided. Physiologically, piss and defecate before exercise or it is easy to lose breath. In Yizhousantongqie, it reads that “Closing upper organs means being healthy while closing lower organs means not.” Here “upper organs “means seven apertures in the human head while “lower organs” means front yin and back yin. This indicates that if you want to learn Health Qigong well, you must practice closing upper and lower organs, and closing the former can prevent Yuan qi from leaking while closing the latter can prohibit essential qi from losing. Open the collar; the bent should not tie too tight and get off all the decorations such as bracelets, glasses, and necklace that affect the operation of meridian and the running of blood. Besides, warm-up exercise is necessary. Have the body and mind gradually meet the requirement of the exercise through the ease movement and deep breathing.

Attach Importance to Ready Posture

Many exercisers should attach great importance to imitate the act of exercise and make it skillful but always neglect the ready posture. As a result, perform of the whole set of exercise is undispclined and essence and spirit run freely. Finally the style and features of Health Qigong is lost. The so called Ready posture is adjustment of the mental state of exercisers to the official exercise state. Only by the mental state adjustment through prepare potential are kept throughout the process of exercising, can the goal of prepare exercise be achieved. Accordingly mind、qi and form of Health Qigong should be prepared from three aspects. Firstly, adjust the body to the proper state through ready posture. In ready posture, bent knees slightly and stand relax and quiet; keep head and neck straight and chin close lightly; remain chest and back straight and waist relax and hip up , all of which is the demands for body position. However, the essence of the demands is to keep Baihui point and Huiyin point on the same line, which is the point of body straight. Secondly, regulate breath to the deep and fine state through ready posture. The saying goes that if the form is not right breath will setback. The right posture of the body in ready posture to some extent is to regulate breath. Because of the emphasis on natural breath it is easy to regulate. Thirdly, adjust mind from distracted state to concentrated state through ready posture. The ready posture emphasizes contained eyes. Eyes are the window of heart, the expression of which can be found its element in eyes. The contained eyes help to keep mind tranquil. If exerciser keep looking around with wide open eyes, which is comply with the saying in Zhouyinsantongqi: mind is distracted and thought run freely, their mind is disciplined and distracted. The disciplined and distracted state is uneasy to come to the element. Of course, the ready posture can’t be learned overnight but require a lot of time and effort. However, the significance of it is worth what we have paid.

Pay Attention to Action Norms and Transform Movements to the Required Point

Generally, Health Qigong method is easy to learn, but to master it exactly needs some skills. According to my experience, it is better to start from action norm and movement transformation.

The so called action norm is to do each action on the exact rules. In simple word, three points are necessary. First, make sure the form is right. The action of Health Qigong seems to be easy but in essence it embodies profound meaning. For example, Holding the Sky with Palms Up to Regulate the Internal Organs in Ba Duan Jin, while the arms-up to requires the arms be straight and chest and back pull, the purpose of which is to regulate upper, middle and down qi. The physiological function of the Internal Organs is to make various qi smooth and liquid run freely. The smoothness of the three points is helpful in liquid movement and spread, turbid liquid discharge and Organs and tissues functional operation. another example, the action of Holding Up a Single Arm to Regulate the Functions of the Spleen and the Stomach in Ba Duan Jin, while one palm is up to support and the other down to press, elbow should bend lightly and the force should be from palms root. Only by this way, can the body be extended and the back pulled. If the force is not strong enough to the palm root while arms are up to support or down to press, the effectiveness of the Spleen and the Stomach regulation would be reduced greatly. Surely, any actions should be based on the right and proper body posture. Secondly, deal with the relationship between tight and loose properly. The three element of tight and loose, Rigid and flexible, virtual and real is closely related but the relationship between tight and loose is of the greatest importance. While Rigid and flexible, virtual and real is easy to do. How could we deal with the relation between tight and loose? The point is that our body is in relax state in the most time of exercise process and only a short period is in tight state. Take the action of Holding up a Single Arm to Regulate the Functions of the Spleen and the Stomach as an example, there are two joint points can be considered as to be tight. One joint point exists when one palm is up to support and the other is down to press; the other point exists when palms are on either side of the body pressing the ball in water. The relax state is in domination in other time.

Apparently, the tight and loose here is comparative. It does not mean that when in tight state the force should be strong to extreme and when in relax ，the body is slackened and limp. It does mean that relax but not limp and that tight but not rigid. Thirdly, evenness, slowness, consistence and softness are very important. Evenness means that actions should be done at even speed; avoid sudden fastness and sudden slowness; slowness means that the action is carried out slowly to get si; consistence means that the action should be done without cease; though there is pause in some static posture, posture is at static but the force can’t cease or the force ceases the spirit doesn’t; softness means flexibility and it is not stiff or rigid; evenness, slowness, consistence and softness are an integrated unit; any element is Indispensable.

Movement transformation in place expresses double meaning. One meaning is that the action of the exercise method, breath and mind should be done just in place. For example, the action of Monkey Picking Fruits in Wu Qin Xi, when hands are up in hooks needs to shrug shoulders, shrink neck and chest and group two cubits within clip. Breathe and then hold breath when breathing; what is on mind is to conceive you as a naughty ape on branches looking around. Another meaning is that the action, breath and thought shall coordinate and be in place. Make sure the thought conform to the body, thought and qi are coordinated and in union. Also take Monkey Picking Fruits as example, when hands are up in hooks needs to shrug shoulders, shrink neck and chest and group two cubits within clip at the some time hold breath instead of breathing. The essence is on branches looking up. In the coordination process of breath, thought and action, my experience is that master the evenness, slowness, consistence and softness and the coordination of evenness, fineness, depth and length of the breath first. Then we can pursuit the union of thought, qi and form.

Pay Attention to Guide Qi to Return to Yuan

There are narrow and broad senses of guiding qi to return to yuan. The narrow sense indicates the act of finishing action; the broad sense indicates both what the narrow sense expresses and guide qi to return to yuan in exercise process. Here, the emphasis is on broad sense.

To guide qi to return to yuan in exercise process is achieved by the regulate action of breath, thought and act, and promote blood and qi of body circulation around original routine. It is much the same as the car on the road. If not carefully handled, it will pull off to the sidewalk and cause accident when coming the rigged part of the road. Only the smooth and broad road is easy for cars to pass though safe. Similarly, Meridian operation is of the same rule. Meridian system is cleared by Health Qigong exercise, which is helpful in getting rid of fatal threaten and improving health. Besides, there are, actually quite a few, actions of guide qi to return to elixir field in exercise. For example, when each action in Ba Duan Jin is finished, palm over the navel, a seemingly action of guiding qi to return to yuan, keep accompany. Palm must be aligned the navel and avoid being over high or over low when the action is done.

To guide qi to return to yuan account for small part of exercise. Therefore, when the exercise comes to an end, there is finishing action for any exercise that gathers grains to Granary. Some make such an analogy that starting posture is as if spring plowing, exercise as if field management and finishing action as if harvest; if plowing and management is done perfectly but harvest is neglected, the gathering won’t be satisfactory. Thus, finishing action is indispensible for the whole set of exercise. Four styles of Health Qigong attach great importance to finishing action. For example, the finishing action in Yi Jin Jing, Wu Qin Xi is to cross hands pressing down with mind concentrated, body relax and arms up gradually. All the actions should be finished evenly and consistently so as to guide qi to return to yuan； While the finishing action in Liu Zi Jue and Ba Duan Jin is to press pubes for a second minute with hands accompanied by great attention. Though various styles of Health Qigong are different in exercise and method, they share commonness. That is exercise of mind, breath and body regulation conform to the natural rule of qi production, operation and returning to yuan. Definitely, each exercise has its own requirement on finishing action and the rule and scale shall be well grasped.

Reference: Experience of Improving Exercise Effectiveness  jsqg.sport.org.cn

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By thomas – September 25, 2011

How to Regulate Mind Effectively in Exercising Health Qigong

by Zhang Jun

Mind regulation is a critical point of Health Qigong distinguishable from other body movements and exercises. However, in practice, the so-called “exercise” mostly emphasized on how to meet the specifications of body movements and the mental and meditation regulations were forgotten, which undoubtedly may affect the interests and effectiveness of Health Qigong exercise and become a bottleneck of the practicers in improving their practicing levels to some extent. There are two reasons for this status: first, the instructors failed to clearly introduce the importance of mind regulation and caused the learners to pay less attention to this invisible mind regulation practice; second, the instructors failed to tell the learners about the approaches of mind regulation, the learners know that the mind regulation is important but lack of specific operating approaches, so they have to focus on the body regulation and breath regulation. How to regulate “mind” effectively in exercising Health Qigong? Hereby I would like to make a brief introduction to my individual knowledge and understanding.

First, the mind regulation is a gradual process, which must be achieved through intuitive understanding. China’s Daoyin, meridian and collateral theory and Indian yoga are discovered and invented by intuitive experience of life, and the western anatomy or cytology was unworkable. Japanese philosopher Yasuo Yuasa also stressed and pointed out that “the real knowledge cannot be obtained just relied on theoretical thinking but should obtain through the body’s understanding or comprehension ”. Therefore, the “mind regulation” process is understood through intuition. A Health Qigong practicer should have a different body and mind feeling after every exercise. This sort of body and mind feeling is a simple understanding, which has a good effect of unifying state of mind. Only through long-term practice of the exercising methods can we truly realize the inherent mystery of Health Qigong and can the life state be optimized continuously in the process of self-regulation. Inspired by the sentences of Zhuangzi • Da Zong Shi (Great and Venerable Teacher)that “staying out of the world; staying out of things; staying out of life; perceiving the light of dawn; seeing the oneness; staying out of past and present; seeing no life and no death”, I think that the mind regulation of Health Qigong should be a gradual process. Only through the tempers of “staying out of the world; staying out of things; staying out of life” can the realm of “perceiving the light of dawn” be achieved, that is to say, achieving a sort of peace and quiet, untamed and unblocked mental state through exercise.

Second, the mind regulation should pay attention to “reducing desires”. As early as over 2,000 years ago, Lao Zi said, “the man’s desires are insatiable; people are always chasing fame, interest and richness endlessly, which is not only unprofitable for the preciousness of life but results in moral hazard and loss of fortune and honor. Huai Nan Zi also stressed the importance of reducing desires on health and pointed out that, “remaining empty-minded, tranquil, detached and pleasant, while reducing appetites and desires”. Health Qigong, as an exercise emphasized on body and mind regulations, should reduce desires to play the best function of mind regulation. The “reducing desires” includes two aspects: first, the “ignoring the materials while emphasizing the life” should be achieved, don’t damage the value of your own life because chasing secular materialism, that would be ignoring what is near and seeking what is far away; second, the “being contented and knowing where or when to stop” should be achieved. In Lao Zi’s opinion, all disputes in the community were derived from the people’s “insatiable”. If a person is “insatiable”, he will inevitably ask for troubles; the person who is able to reduce desires can achieve the state of “staying out of the world”. The so-called “staying out of the world” means excluding everything in the world that can trigger all sorts of people’s desires, such as fame and fortune, etc. and achieve “cultivating mind and reducing desires”. Only when a person reduces his desires can he regulate mind to a state of “contented”. Thus it can be seen that, the practicers of Health Qigong exercise who want to regulate the mind effectively must first achieve a state of “staying out of the world” and reducing desires. In today’s complex society, only a person who does not pursue money, wealth, fame and status excessively can his body and mind obtain peaceful and create good conditions for deep-seated mind regulation.

Third, the mind regulation should achieve the state of “sticking to one principle”. “Neither using ears to listen nor using mind to think in treating outside interference” but using “empty-mind” to experience, thus to seek for learning from virtue and awaking to truth. Therefore, In the Broad and Sacred Teachingsof the Perfect Book of Dao and its Virtue (Daode Zhengjing Guangsheng Yi), Du Guangting reiterated that “one who cultivates his moral character should take his heart as the king and the internal organs as princes. If he enables the heart king to maintain tranquil, and adheres to truth and keeps the right way, the Qi of original essences of the universe will be incorporated into his body and converted into jade pulp and sweet dew therein.” That is to say, only by excluding the interference of external substances and achieving the state of “sticking to one principle” can one achieve the unity of essence, Qi and spirit and can the body’s vital functions be better adjusted, thus prolonging life and dispelling illnesses and strengthening health naturally. As a matter of fact, no matter what kind of Health Qigong exercise, no matter what sort of mind used, in the final analysis, is to help the practicers to exclude distracting thoughts and make the mind enter the state of “sticking to one principle”. However, this state of “sticking to one principle” does not occur in exercise every time, sometimes occurs occasionally, sometimes occurs frequently, although this situation is related with our own conditions and exercise environment, one thing is for sure that this state of “sticking to one principle” is an important goal of mind regulation in exercise, which is obtained through the practicers’ continuous trial and error and accumulation in practice and occurred in conscious exercise and unconscious circumstance. Only the “sticking to one principle” was achieved through the use of a variety of ideas that the mind regulation in exercise can achieve the desired goal.

Finally, the self-restraint and morality is the highest state of mind regulation.

The ancients said, the practicers must accumulate merits before exercise. Health Qigong exercise is a fashionable health-preserving exercise and a lofty moral self-restraint practice. Although the purposes and levels are different, the self-restraint and morality must be observed consciously. The weakling people do exercise for the sake of disease-preventing and body-building, the emotional disorders may lead to imbalances in internal organs and Qi and blood and make the body weaker and even lead to occurrence of diseases. People with certain practicing foundation have stronger regulation ability in mental activity than ordinary people, if the emotional disorders occurred due to bad self-restraint and morality, the suffering will be more serious than ordinary people. In the Romance of the Three Kingdoms, Zhou Yu died due to his anger to Zhuge Liang, that’s the evil consequence triggered by rage. When the practice reached a higher level, the self-restraint and morality have become major practice contents, the practicers are required to maintain the mental balance, cool and refreshing moral nature and even lucid and unobstructed awareness. “If regarding this mental activity free from direct stimulus of external conditions as the exercise of self-control ability, the self-restraint and morality can be regarded as the exercise of mental activity self-control ability under the interference of external environment. Thus it can be seen that the self-restraint and morality are mind regulation, the extension of mind regulation in exercise, and the mind regulation at a higher level”. Hence, the good self-restraint and morality are essential for regulating the mind effectively and achieving the effect of physical and mental health.

Mind regulation is the key and core for practicing Health Qigong exercise. We should take the initiative and consciously enhance mental regulation to conform to the requirements of exercise and life harmonious movements, especially when the vacant and lucid mind of “transforming the outside world into oneself, transforming oneself into outside world, forgetting both the outside world and oneself, and unity of the outside world and oneself” is achieved through all sorts of endeavors, the good health effects of “long-lived, mind-nourishing and virtue-preserving” will be achieved naturally.

Reference: How to Regulate Mind Effectively in Exercising Health Qigong (pdf) images.sport.org.cn

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By thomas – September 25, 2011

Interpretation of Traditional Chinese Medicine Theory on Yi Jin Jing

By Zhang Wenchun, Bao Xiaolei

Health Qigong is the cultural treasure of Chinese nation, which was rooted in traditional Chinese culture and born out of the then cultural background. Viewing from historical origin, Health Qigong was based on the ancients’ cognition and mastering on human life and the regulation, control and exercise of human life activities on the basis of the ancient human view of life. Therefore, the movement arrangement of Health Qigong methods and practice skills of every gesture and motion follow the law of exercise physiology and reflect the understanding of traditional Chinese medicine on human life. Thus, the presentation of Health Qigong functions and methods and the interpretation of health effects are essentially related to traditional Chinese medicine theory.

Starting Form

The Starting Form is an important preparatory process for Health Qigong • Yi Jin JIng exercise, which enables the practicer to quickly enter the exercise state through “body regulation”, “ breath regulation”, and “mind regulation”.

Posture: stand with both feet together, set arms on the two sides of the body perpendicularly and naturally; slightly withdraw the chin, move up Baihui, close the lips and teeth, look right into the front and gently butt the tongue against the palate naturally. Relax the entire body, keep the whole body in an upright balance, breathe naturally, inward eyesight, and even-minded.

Both feet together can make Kidney Channel and Yinqiao Channel close together, have special effect on nourishing kidney-Qi and the lower limbs together; and set arms on the two sides of the body perpendicularly and naturally enable the Qi activity all over the body easily to form a whole.

Move up Baihui and slightly withdraw the chin enable the head to keep upright; at the same time, due to the lifting of Baihui, the cervical vertebrae is loosened naturally and has the trend of stretching upward, Qi of Du Channel also ascends; slightly withdraw the chin and make Qi of Ren Channel descends naturally. Butt the tongue against the palate is commonly known as “building the magpie bridge”, which is beneficial for the connection of Ren and Du Channels and urging the ascending and descending of Qi activity.

Inward eyesight makes spirit not get distracted but become even-minded, thus achieving “three-in-one” state of “body, Qi and mind”.

The First Routine: “Wei Tuo Presenting the Pestle 1”

The first routine begins transiting into dynamic state from static state at the starting form. Stand on open feet naturally to launch the smooth operation of Qi activity. At this time, the limbs are balanced and natural, the Qi and blood circulation are run smoothly without causing stagnation, which is beneficial for Qi of Channels running through the limbs.

Stretch out both arms and take back with bending elbows, relax shoulders, and form a vacant armpit simultaneously can mobilize the circulation of Qi through the three Yang channels and the three Yin channels of hand, thus to make Qi and blood circulation of hand smooth. Dabao Acupoint, the large splenic collateral, is located under armpit. Relax shoulders and form a vacant armpit can effectively relax this acupoint, thus playing a regulatory role in the collaterals of the whole body and facilitating the circulation of meridian Qi.

Both palms are closed in front of the chest and put at the same height of Danzhong Acupoint. It is believed in traditional Chinese medicine that Danzhong is one of the eight influential acupoints, which is the Qihui of the human body and has the effect of regulating the flow of Qi and soothing the nerves. Put the palms together in front of the chest can calm Qi and gather the spirit and equalize the right and left Qi activity of the body.

The Second Routine: “Wei Tuo Presenting the Pestle 2”

This routine further regulates the three Yin channels and the three Yang channels of hand through the extending of upper limbs and the pushing-outward movement of both arms, as well as smooth Qi of heart and lung, improve respiratory function and strengthen the blood and Qi circulation through chest extending.

It is believed in traditional Chinese medicine that, the heart governs blood vessels, the heart controls the blood to be transfused to the vessels, if there is plenty of blood and the blood circulation is normal, a ruddy complexion is shown, the pulse is gentle and powerful, and the chest is comfortable. Therefore, this posture has very good effects on heart and chest diseases, such as blood circulation blocked, precordium depressed mainly caused by stasis of blood and Qi and etc.

The lung governs Qi and manages respiration. As Su Wen: Wu Zang Sheng Cheng said, “lung governs all Qi”. The lung not only breathes the air of nature, but also takes charge of Qi of the entire body, participates in the generation of Zong Qi, and regulates the ascending, descending, incoming and outgoing of Qi inside the body; moreover, all vessels converge in the lung, so the lung has promotion acts on blood circulation and blood compresses. Therefore, stretching, extending and pulling the chest is conducive to the chest and lung exercise, thus enhancing the physiological function of the lung and effectively relieving chest stuffiness and heart palpitation and other symptoms.

As the limbs are the starts or ends of the channels, the pushing-outward movement of both arms in this routine requires applying strength to the fingertips, and the wrist sits and standing palms require gripping the ground with toes, thus to fully mobilize Qi of the twelve regular channels.

The Third Routine: “Wei Tuo Presenting the Pestle 3”

This routine regulates Qi of triple energizer through lower limbs heel-lifting and upper limbs raised up. “Triple energizer” is a term of traditional Chinese medicine, which has the following two meanings:

One means the “triple energizer” of six Fu viscera that is distributed in a large organ of the chest and abdomen. As it does not match with five Zang organs, it is also known as “solitary residence”, hollow and with a cavity therein. As Lei Jing • Zang Xiang Lun said, “But among 12 organs, only the triple energizer is the only one which is unparallel, so it is called solitary residence. Namely, outside zang and fu organs and inside the body, triple energizer covers all the organs and serves as the big residence in the body cavity.” Nan Jing • Liu Shi Liu Nan said again, “The vigour of the triple that also, the main traffic: don’t three gas, experience in the derrnatopathy. Triple energizer is the special messenger of vitality; it mainly functions to run three qis and travel in five zang- and six fu-organs.” The triple energizer facilitates the primordial Qi circulation and transfer the water and fluid. The ascending, descending, incoming and outgoing of Qi and the transport and discharge of body fluid are dependent on the smoothness of the triple energizer. The triple energizer comes from kidney system, connects to the lung upward, and between exterior and interior. The rise and fall of all upper and lower organs are controlled by the triple energizer and all exterior and interior Qi enter and exit via the triple energizer. The triple energizer are same as the striae, its operational primordial Qi and body fluid flow outward into the striae, make the skin moistened, and maintain the body air exchange with the outside world.

The other purely means the parts of the body. The upper energizer refers to the parts above diaphragmatic muscles, including the chest, head, upper limbs, heart and lung and so on; the middle energizer refers to the parts below diaphragmatic muscles and above navel, including the upper abdomen, spleen and stomach, liver and gall and so on; the lower energizer refers to the part below navel, including the lower abdomen, kidney, bladder, small intestine, large intestine and so on.

The understanding of the triple energizer herein contains the aforesaid two meanings, the practicer raises up both hands and supports by the tops of the feet to apply strength to the four limbs, which not only can facilitate Qi circulation of triple energizer channel of Shaoyang, but also stretch and pull the cavity of the triple energizer to launch Qi of Shaoyang and promote Qi and blood circulation. At the same time, the massage is applied on its corresponding zang and fu through stretching to stimulate Qi of five Zang organs and enhance the zang and fu functions.

As the three Yang channels and the three Yin channels of hands and feet are distributed in the upper and lower body limbs, the three Yang channels and the three Yin channels of feet are distributed in the front and back of the trunk and Ren and Du Channels are running above the trunk, and the strength is applied to the limbs, so that Qi can be run through the whole body, and thus well regulating the fourteen channels of the human body and the collaterals, tendons and skins associated.

In the movement, imagine that you are gazing the palms through “heavenly gate”, get well-coordinated between spirit and form, and integrate Qi activity into a whole.

The Fourth Routine: “Plucking a Star and Exchanging a Star Cluster”

The routine contains more waist and arm rotation, so that the waist can get plenty of exercise through transition from Yang palm to Yin Palm (palm down) and coordination of waist twisting.

It is believed in traditional Chinese medicine that, the waist is the vessel of the kidney and the kidney is congenital foundation, a place for storage of congenital essence and congenital Qi that plays a key role in human growth and reproductive development. Through waist twisting and body Daoyin, as well as using consciousness, concentrating on posture, looking at the center of the palm, concentrating the mind on waist Mingmen and giving consideration to the top and bottom, lowering genuine Qi given off to the waist, kidney and Mingmen, this routine can stimulate and inspire Yang Qi and achieve the effects of strengthening the waist and kidney.

The routine requires twisting with shoulders driven by waist and arms driven by shoulders, applying strength to Mingmen and facilitating genuine Qi. As ancient people said, “the force is originated from the feet, dominated by the waist and formed at the limbs”, the waist relaxing can promote Qi and blood circulation and thus ensuring the functions dominated all activities of the entire body.

The Fifth Routine: “Pulling Nine Cows by Their Tails”

The routine drives the movements of shoulder blades while twisting the waist, which fully stimulates the acupuncture points of multiple zang and fu on the bladder meridian of foot Taiyang on the back and Jiaji Acupoint andextra nerve points. Jiaji Acupoint is a 0.5 inch acupoint lateral to the posterior midline at both sides below the first thoracic vertebrae to the fifth thoracic vertebrae spinous process of the human back, there are 17 points on the right and left, totally 34 points. It has extensive therapeutic range: the upper chest point treats cardiopulmonary diseases; the lower chest point treats spleen, stomach, liver and gall diseases; waist point treats waist abdomen and lower limb diseases. This routine exercise can effectively stimulate Jiaji and other acupoints, thus playing a very good regulation for the human zang and fu organs. On the whole, this routine contains larger amplitude of chest exercise, thus effectively stimulating Feishu and Xinshu Acupoints, having better regulation and exercise functions on heart and lung and playing better effects on prevention and control of cardiopulmonary diseases.

In addition, this routine drives the shoulders by waist, drives arms by shoulders, applies strength to the bladders through coordinated activities of the limbs and pulls fascia and meridians by rotating and stretching, thus promoting meridians and collaterals and Qi activities and regulating zang and fu functions.

The Sixth Routine: “Showing Claws and Wings”

Through a series of Daoyin movements such as arm-stretching, palm-pushing, arm-bending, palm-withdrawing, shoulder-spreading, and chest-extending, this routine enhances the lung function by smoothing Qi of chest and lung. It is believed in traditional Chinese medicine that, the lung has the physiological function of mastering Qi and managing respiration. Su Wen • Liu Jie Zang Xiang Lun also said, “The lung is the foundation of Qi”. The lung masters Qi of the entire body, the pulmonary respiratory movement can guide the opening, closing, incoming and outgoing of Qi of the entire body. Yunmen and Zhongfu Acupoints are the important acupoints of lung channel, which are located in the chest and adjacent to the lung. This routine repeatedly opens and closes Yunmen and Zhongfu Acupoints to purge the pulmonary Qi through palm-pushing and arm-spreading, thus to promote the intersection and fusion of natural air and genuine Qi inside human body and guide the opening, closing, incoming and outgoing of Qi of the entire body. In addition, Zhongfu Acupoint is where the middle-energizer Qi gather and also the front-Mu point of the lung, the gather place of Qi, Qi of the lung, and spleen and stomach are integrated in this acupoint. Thus, the exercise of this routine enables the interior and exterior Qi to well communicate.

The mental activities for the movements of palm-pushing and palm-withdrawing in this routine, the palm-pushing is required to be firstly gentle as pushing the window and then provided with overwhelming force; the palm-withdrawing is required to be as the ebb tide of seawater, for the sake of realizing coordinated form and spirit through mental Daoyin and guiding the opening, closing, incoming and outgoing of Qi of the entire body. The same goes for exhaling naturally when pushing the palm and inhaling naturally when withdrawing the palm. The lotus leaf palm (straighten and open the five fingers) when pushing the palm and willow leaf palm (straighten and gather together the five fingers) when withdrawing the palm to Yunmen are the effective ways for guiding opening and closing of Qi.

The Seventh Routine: Nine Ghosts Drawing Saber

This routine contains more body twisting and stretching and larger amplitude of back-pulling and withdrawing and twisting, therefore, the exercise positions are more extensive, especially the spinal stretching exercise. Beishu Acupoints of the five zang viscera and the six fu viscera are distributed on the bladder meridian of foot Taiyang on both sides of spinal column of the back. All the Beishu Acupoints are distributed on the first lateral-line of the bladder meridian of foot Taiyang of the back, namely, 1.5 inch lateral to the posterior midline (Du Channel). Beishu Acupoints of zang and fu organs basically correspond to the corresponding zang and fu location, e.g. the locations of the five Beishu Acupoints including Feishu, Xinshu, Pishu, Shenshu is up or down corresponding to the locations of the relevant internal organs. For example, the lung is at the highest position in the five internal organs, thus Feishu Acupoint is at the highest position in Beishu Acupoints of five internal organs; the kidney is at the lowest position, so the Shenshu is at the lowest position accordingly. Beishu Acupoints are the parts for the essence and Qi of the five zang viscera and the six fu viscera to be infused into the body surface and important acupoints for regulating functions of zang and fu organs and inspiring healthful Qi of the human body.

This routine mobilizes Qi activity of zang and fu organs and guides the opening and closing of genuine Qi of the entire body through body twisting and stretching movements especially by dint of Beishu Acupoints, thus to make the functional activities of the five zang viscera and the six fu viscera coordinated and orderly and make the ascending and descending of Qi smooth. The previous routine (“Showing Claws and Wings”) emphasizes on the opening, closing, incoming and outgoing of Qi, while this routine and the next routine (“Three Plates Falling on the Floor”) emphasize on the ascending and descending of Qi.

Through neck twisting and back twisting and stretching, this routine exercise effectively stimulates important acupoints like Yuzhen and Jiaji and contributes to the smooth of Du channel Qi activity.

The Eighth Routine: “Three Plates Falling on the Floor”

This routine contains larger amplitude of lower limb activities and requires upper limb to coordinate accordingly, so as to regulate the internal Qi activity with ascending and descending movements of the body.

It is believed in traditional Chinese medicine that, Qi can be divided into four basic modes of motion: ascending, descending, incoming and outgoing. The ascending, descending, incoming and outgoing of Qi are essential for human life. The human body’s congenital Qi, Qi from water and cereals and clear Qi inhaled from the nature must be spread throughout the body by ascending, descending, incoming and outgoing to play their physiological functions. The physiological activities of the human body’s zang and fu organs, channels and collaterals, forms and orifices must be done by depending on the movements of Qi. Su Wen • Liu Wei Zhi Da Lun said, “If incoming and outgoing cease, then the transformation of the shen-spirit dies out; if ascending and descending are no more, then Qi becomes isolated and in danger. Therefore, if there is no incoming and outgoing, then there is nothing that gives birth, grows, becomes strong, grows old, or dies; if there is no ascending and descending, then there is no generation, growth, transformation, collection, or storage.” which shows the importance of Qi activity for human life. This routine appears three ups and three downs and gradually increases the squat strength to harmonize Qi activity of zang and fu organs, ascend and descend accordingly, descend Qi of heart and lung, ascend Qi of liver and kidney, appropriately hinge Qi of spleen and stomach, thus promoting the intersection of heart and kidney, the smoothness of Qi activity of liver and lung, and the steady ascending and descending of spleen and stomach.

This routine regulates internal Qi activity during the process of rise and fall of the movements, exhales turbid Qi and inhales clear Qi from the nature, completes air exchange with the nature, and facilitates the strengthening of physiological activities in the human body.

This routine fully utilizes the strength of the limbs. The palms are just as if bearing heavy loads when squatting and just as if raising a very heavy weight when lifting the body, which has the function of strengthening internal Qi. It is believed in traditional Chinese medicine that, the spleen governs the limbs, so the exercise of the limbs can strengthen the spleen function. In addition, the sound “Hai” is pronounced simultaneously when doing squatting position, so as to lower Qi to Dantian through sound guiding Qi.

The Ninth Routine: “Black Dragon Displaying Its Claws”

“Black Dragon” in the name of this routine is one of four direction gods in ancient China, which is located in the east. It is believed in traditional Chinese medicine that, the liver is subsumed to wood in the five elements, which fits for the east on the direction and fits for black on the color, thus this routine is mainly designed for the liver.

It is believed in traditional Chinese medicine that, the liver governs free coursing and stores blood, is the unyielding viscus and the organ of general that has vigorous nature, aversion to depression and preference for free development and smoothness. This routine is based on the physical characteristics of the liver to facilitate the alternate tightening, relaxing, opening and closing of both flanks through turning-back, right and left claw-displaying and forward-bending movements of the body. From the channels and collaterals of traditional Chinese medicine point of view, the liver meridian is distributed in the flanks, so the exercise of the flanks can have the effect of soothing the liver, regulating the flow of Qi and lighting the emotion.

Viewing from the relationship between the liver and the body, it is believed in traditional Chinese medicine that, the liver is closely connected with the tendons. The right and left claw-displaying of this routine enables the tendons to be fully stretched, which is conducive to the exercise of liver channel and enhance its physiological function. The movement requires the eyesight follows the “claw”, the mind concentrates on the center of the “claw”, thus making spirit concentrate on posture and Qi follow the posture to guide the stretching and circulation of liver Qi.

In this routine, both fists are clenched and thrust alternately affixed to Zhangmen Acupoint, which can play the effects of stretching spleen earth by dint of liver Qi. Zhangmen Acupoint is the acupoint of liver channel, the influential point of viscera of the eight influential points, the front-mu point of spleen, and the gather place of vital essence of the spleen. As “the five zang organs are endowed with the spleen”, the spleen is the postnatal foundation and source for the production and transformation of essence, Qi, blood and body fluid. Thus, this routine withdraws the fist at Zhangmen after turning the body, right and left claw-displaying, converts the spleen earth by dint of free coursing and free development of liver Qi, and strengthens the physiological functions of source for the production and transformation of Qi and blood of spleen and stomach.

The Tenth Routine: “Tiger Springing on Its Prey”

The movement of this routine contains larger activity strength, the limbs, trunk, waist, back and neck are required to have corresponding coordinated movements. This posture imitates the state of tiger springing on its prey, not only imitates its form but also catches its expression. From the perspective of the Channel Theory of traditional Chinese medicine, the movement of bending with contra-arch waist and back has very good stretching exercise effect on Ren Channel of the human body. Ren Channel belongs to one of the eight extra channels. It starts from Baozhong and comes out from perineum, extends the midline of chest and abdomen to throat, passes through the cheek and enters the infraorbital region. Ren Channel is the sea of Yin channels, which commands Qi of Yin channels of the whole body. This routine allows Ren Channel to be stretched and nourished through posture of tiger pouncing, body titled backward, stretching of chest and abdomen, and then further harmonizes channel qi of three Yin channels of hands and feet.

From the perspective of zang and fu organs, this routine contains waist and back arching and chest and abdomen stretching movements, thus having a better massage effect on the five zang and six fu organs and with the features of regulating zang and fu organs functions on the whole. In addition, the movement of “springing on its prey” is required to set on the ground with “tiger claw”, and gradually slump the waist, square the shoulder, raise the head and make the eyes glare to embody the power of the tiger, so as to stimulate the free development of liver Qi and regulate Qi activity through free coursing of liver Qi. This routine contains larger intensity of waist exercise, which can strengthen waist and kidney, improve activity functions of the waist and leg muscles, and strengthen waist and leg.

The Eleventh Routine: “Bowing Down in Salutation”

This routine focuses on forward-bending and backward-stretching movements. In forward-bending, the spinal column from the neck stretches and bends forward like a hook; in backward-stretching, the caudal vertebra stretches upward segment by segment. Therefore, this routine has good exercise effect on the spinal column. It is believed in traditional Chinese medicine that, the spinal column is the main running route of Du Channel. Du Channel starts from Baozhong and comes out from perineum, passes through coccygeal and ascents along spinal column, enters into the brain when arrives at Fengchi Acupoint at the back of the neck, passes through the top of the head, forehead, nose along the midline of the head and ends at Yinjiao Acupoint. Du Channel governs Qi of Yang channels of the whole body, has a regulation effect on Qi and blood of Yang channels of the whole body, hence it is also known as the “sea of Yang channels”. This routine has strong pertinence, focusing on exercise of spinal column to achieve the effect of dredging Du Channel. The smoothness of Du Channel of spinal column can mobilize channel Qi of the whole body, full of Yang qi and energy, thus achieving good effect of improving physical fitness.

The movements of waist bending and forward-bending of this routine effectively stretch the bladder meridian of foot Taiyang, which not only facilitates the dredging of channel Qi of the back and the lower limbs, but also has certain prevention and control functions on various kinds of zang-fu and lower limb diseases.

The body-bending movement of this routine has very good compression and massage effects on abdomen and can enhance the spleen and stomach functions and prevent digestive system diseases. This routine reinforces the waist exercise and plays the function of strengthening waist muscles, reinforcing the kidney and consolidating the renal essence. Its “sounding the heavenly drums” movement stimulates neck acupoint behind the head, which has the effects of awaking the brain, improving hearing and eliminating brain fatigue.

The Twelfth Routine: “Swinging the Tail”

This routine stresses on the exercise of waist Mingmen and coccygeal, guides Qi activity of the whole body stretched in the movements of the aforesaid routines back to Dantian. This routine utilizes Mingmen to extrude towards Dantian of lower abdomen by body forward-bending and waist-slumping, thus to guide Qi back to Dantian; as well as regulates Ren and Du channels by head-lifting and swinging the tail towards the right and left; and guides Qi activity of the whole body back to Dantian by looking into the coccygeal and coordination of the head and the tail, and thus playing a role of enriching the primordial Qi and reinforcing the healthful Qi. Qi of the whole body becomes abundant and fluent due to plentiful Qi of Ren and Du channels, thus making the entire body inspired and refreshed after exercise.

Closing Form

The purpose of the closing form is to further regulate Qi activity surged by exercise and guide Qi back to Dantian. The movements of the closing form are leisurely to make Qi go back to Dantian of the lower abdomen through upward closing and downward guiding movement of the upper limbs. After the first and second times of both hands collecting and guiding Qi downward to the abdomen, the mind should be used to continue to guide Qi to descend through Yongquan Acupoint of the centers of feet and downward to the ground, thus to balance Qi activity of the whole body, and the last time of both hands collecting and guiding Qi downward to Dantian of the abdomen, the mind should follow the movements of both hands. Hold mind concentration for a while and make Qi go back to Dantian, so that the whole body can enter serenity and relaxation, clam Qi and keep the spirit serene, the exercise is ended.

Reference: Interpretation of Traditional Chinese Medicine Theory on Health Qigong • Yi Jin Jing jsqg.sport.org.cn

Books:
Yi Jin Jing: Tendon – Muscle Strengthening Qigong Exercises Chinese Health Qigong Association
ISBN 1848190085

Qigong, the Secret of Youth: Da Mo’s Muscle/tendon and Marrow/brain Washing Classics by Yang Jwing-Ming
ISBN 1886969841

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By thomas – September 25, 2011

Three Episodes of the Exhalation and Vocalization of Liu Zi Jue

Zhang Caiqin; Inner Mongolia Normal University

Liu Zi Jue is a Qigong fitness exercise with respiration and Tuna as the major methods which are assisted by simple Daoyin movements. It is focused on combination of the thought with slow and smooth movements and soft, even, and long exhalation and vocalization. “The thought is contained in Qi and in form”. “Containing the thought in Qi” does not mean completely focusing the thought on respiration. Instead we should use a little thought exhaling the breath and stay focused on the related viscera and channels. For example, while vocalizing “Xu”, we do not use thought but still know clearly that we are vocalizing the sound and exhaling the breath. Exhalation dominates this exercise and Daoyin assist the exhalation. The Daoyin movements play an important role in assisting the exhalation. Whether the movements of the limbs are relaxed, soft, gentle, and slow has a direct influence on the results of exhalation. If the body and the mind fail to get fully relaxed, the internal Qi will not run smoothly and exhalation will not result in the expected effects. Through long-term practice of Liu Zi Jue exhalation and limb movements, the practicer will advance from exhalation-vocalization to exhalation-slight vocalization and then to exhalation-no vocalization. The respiration state will change from the wind phase to the Qi phase and then to the resting phase, so that respiration and Tuna are combined with the thought and the mind and thus influence the blood and Qi circulation in various viscera. According to the progress that the practicer has made and the presence of vocalization, we divide the practicing process of Health Qigong•Liu Zi Jue into three stages, namely vocalizing exhalation, slightly-vocalizing exhalation, and non-vocalizing exhalation.

Vocalizing Exhalation

In the practice of this exercise, the beginner cannot meet the requirements on smooth, soft, gentle, and slow limb movements and the though and mind are scattered and prevented from being serene. And the internal Qi is blocked in the viscera and difficult to be connected. Therefore the practicer has to vocalize during exhalation. The sound is required to be “deep, vibrative, and penetrating”. Exhalation & vocalization is characterized in that: The sound is created by vibration in the chest and the breath is blocked in the diaphragm. Below are its purposes: First, it is used to standardize the mouth shape. Second, if no sound is created during exhalation in this stage, the breath will be retarded by the chest cavity and the diaphragm and easily cause chokes. Vocalization during exhalation can vibrate the chest cavity and the diaphragm and distribute the air currents in all parts of the chest viscera. This will both promote the movements if the internal viscera and prevent the suffocating feeling by dispersing the breath. Third, the VF oscillation of vocalization will enhance the depth of respiration and raise the vital capacity.

Health Qigong•Liu Zi Jue requires nose-in and nose-out natural respiration in addition to the noise-in and mouth-out reverse abdominal respiration. During the inhalation of reverse abdominal respiration, the abdominal muscles will extract and the abdominal wall will slightly indent to reduce the volume of the abdominal cavity. Qi inside Dantian will be lifted from the lower abdomen to the chest cavity and the clean air from the outside will be drawn in by the noise. The internal and external Qi will be interchanged and merged in the chest. During the exhalation, the abdominal muscles are relaxed and the abdominal walls are lumped to increase the volume of the abdominal cavity. The exchanged turbid air is exhaled through the mouth and the nourished internal Qi is returned to Dantian. The beginner does not have to make a choice on purpose during the vocalization and exhalation and will unconsciously take reverse abdominal respiration. This is because: The sounding force created by vibration in the chest cavity and the natural force that lumps the abdominal wall during exhalation are both outbound. Therefore reverse abdominal respiration will naturally be more comfortable. If obverse respiration is used, the sounding force created by vibration in the chest cavity is outbound and the contracting force of the abdominal muscles is inbound. The practicer will feel uncomfortable. Whenever we feel mentally nervous, get depressed, or use force suddenly, we will usually take deep breaths, which are exactly reverse abdominal respiration. While the beginner is practicing, the natural respiration is basically in the wind phase which is characterized by: The breast will rise and fall. The wings of the nose will close and open with small amplitude. The breath is a little short, shallow, and rapid. Therefore the respiration will cause ventilation which makes the trachea and nostrils feel blocked, and the breath will be heavy and uneven, giving out sound from time to time.

By using various mouth shapes during exhalation, the beginner can create various shapes and positions of the lips, tongue, teeth, and throat, which result in various levels of internal pressure on the chest cavity and promote the blood and Qi circulation in local parts of the human viscera. Since the breath is retarded in the chest diaphragm and has little influence on the abdominal cavity, it cannot regulate the circulation of Qi in the corresponding viscera in an orderly way or systematically participate in the dredging of channels in the viscera. But it still provides the following effects. First, the six mouth shapes for vocalizing exhalation will from different routes and movement patterns for the breath and have different effects on the corresponding viscera. But since the sound is caused by vibration in the chest cavity, some of the effects of breath in the viscera will be hindered. Second, vocalization will result in different vibrations in the viscera in the chest cavity and thus stimulate Zang viscera such as the heart and lungs. Third, reverse abdominal respiration will not only facilitate the exchange between congenital Qi and postnatal Qi, but also kind of massage the internal organs. This will particularly improve the functions of the intestines and the stomach. Fourthly, the Daoyin of limb movements will lubricate the joints, relax the tendons, and promote blood circulation. Therefore by practicing vocalizing exhalation, the beginner can generally experience the rehabilitating and health-preserving effects of Liu Zi Jue.

Today, some schools of Liu Zi Jue believe that vocalization provides quicker effects in clinical application than non-vocalization probably because clinical test objects are mostly beginners of Liu Zi Jue exercise, among which vocalization will definitely have more significant efficacy than non-vocalization. In the experiments performed by Health Qigong•Liu Zi Jue research team, the effects of different states of “Hu” on the mean muscle strength of the practicing population were observed and results showed that the mean gripping strength of the vocalization group if greater than that of the non-vocalization group. This was also because the test objects were mostly Liu Zi Jue beginners. Such results were inevitable. It may take years to experience vocalizing exhalation. We need to carefully reflect on this exercise in order to gradually advance to the slightly-vocalizing exhalation stage.

Slightly-Vocalizing Exhalation

As you gradually make progress, you will understand the keys to the exercise and become slow, relaxed, smooth, and gentle with your movements. You will be able to lower your shoulders and elbows, shrink the chest, straighten the back, relax the waist, and hold back the buttocks. And you will feel as if your Baihui is being lifted. Your mind and thought will be relaxed and at ease while having the slightly-vocalizing exhalation. It is characterized in that: The exhaling sound involves little vibration of the chest cavity. The breath will be less impeded by the chest diaphragm and some of the breath will be able to penetrate the diaphragm and reach the abdomen. Six different breaths will create different levels of pressure on the chest and abdomen in order to regulate the blood and Qi in the corresponding viscera. Due to the attenuated vocalization, the vibration in the chest cavity is reduced and the effect of breath on the functions of these viscera is enhanced. Therefore

The respiration state of slightly-vocalizing exhalation belongs to the Qi phase: During respiration, the chest moves up and down with a small amplitude. The air receives little resistance from the trachea and the nostrils. The breathing sound can barely be heard. The breath is not retarded but it is neither silent nor soft. As you continue to make progress, both the body and mind will be completely relaxed during exercise. In particular, the chest will begin to feel loose and hollow and become free of constraint by anything. The internal Qi in Dantian in the lower abdomen will gradually become full and unblocked. The slightly-vocalizing exhalation will gradually change into non-vocalizing exhalation or, before you know it, enter an even, soft, gentle, and long breathing state.

Non-Vocalizing Exhalation

During the exercise, you will completely meet the requirements on interior and exterior relaxation of the entire body, such as lowering the shoulders and elbows, drawing in the chest, straightening the back, relaxing the neck muscles, and lifting the head. You will completely understand the true meaning of Liu Zi Jue and begin to practice automatically. The mind and spirit will be free from pre-occupation, serene, and at ease. The exhalation will be soundless. It is characterized in that: The chest cavity will be free of vibration. The breath will no longer be retarded by the diaphragm. “Exhale softly, inhale slowly, stay between consciousness and unconsciousness, and remain continuous and unbroken”. The six different breaths can regulate the blood and Qi circulation in corresponding viscera in an orderly manner, systematically participate in the dredging of channels in the viscera, and thus achieve the rehabilitating and health-preserving effects of Liu Zi Jue. And this is also the key to this exercise which “regulates and controls the ascending, descending, outgoing, and incoming breaths in the body through specific pronouncing mouth shapes during respiration and Tuna” and thus “regulates the balance of Qi activity between corresponding viscera”. Therefore, “breath rather than sound is the key to the exhalation of Liu Zi Jue”.

During the exercise, the brain is free of worries and the mind is free of anxiety. It feels as if something that has been pending and entangling in your heart for a long time is suddenly removed from your chest, relieving your mind as if relieving yourself of a heavy burden. Even, soft, gentle, and long breath runs throughout the entire exercise to help you enter a respiration state of the resting phase. During the respiration, the chest and the nose wings barely move and you will only feel the abdomen moving up and down. Therefore the breath will be deep, long, gentle, and slow. You will not feel any resistance in the trachea or the nostrils. The breath will naturally be soft, fine, even, and continuous. The mind and the breath will be interdependent and no breathing sound will be heard. At this point the breath will regulate itself even if you do not try to regulate it. Only the “resting phase” is the optimal state of well-regulated breath. And it is also the requirement and purpose of breath regulation exercise. Some breathing Qi can directly reach the lower abdomen and mix up with the internal Qi in Dantian. At the same time, you need to “assist the respiration with smooth and slow ascending, descending, opening, and closing movements around the navel. The opening and closing movements correspond to the opening and closing respiration of the internal Qi in Dantian and will further regulate the balance of internal Qi in the body.” In this way, the genuine Qi needed for the maintenance of the functions of the body will be partly transmitted through the lungs to every corner of the body and partly supplied by the internal Qi in Dantian. This will help us truly accomplish the objective of Liu Zi Jue to promote the communication and exchange between internal and external breaths through respiration and Tuna, and thus influence the internal Qi and functions of the corresponding viscera in the human body.

Reference: Three Episodes of the Exhalation and Vocalization of Health Qigong•Liu Zi Jue jsqg.sport.org.cn

Books:
Liu Zi Jue: Six Sounds Approach to Qigong Breathing Exercises (Chinese Health Qigong Associat)
by The Chinese Health Qigong Association
ISBN 1848190069

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By thomas – September 25, 2011

Liu Zi Jue in Regulating Emotions

Liu Zi Jue is a traditional fitness exercise with respiration and Tuna as the major approach. It is mostly characterized in that the mutual promoting, restraining, subjugating, and reverse-restricting effects of the Five Elements are used to enhance the functions of tissues inside the human body. Respiration and limb Daoyin are used to fully trigger and mobilize the potential of the viscera in order to resist the invasion by diseases, improve the immune functions of the organism, and prevent premature decline with the aging process.

Theory of the Five Elements and Its Application

The Theory of Five Elements refers to the motion of five substances namely Wood, Fire, Metal, Water, and Earth. The traditional philosophy of China holds that nothing is single or stationary and that all things maintain a balance in the never-ending mutual promoting and restraining movements between the five elements. This is the basic meaning of the Theory of Five Elements and a major embodiment of the ancient dialectical materialism of China.

The promotion between the Five Elements means that Wood promotes Fire, Fire promotes Earth, Earth promotes Metal, Metal promotes water, and water promotes Wood. The restraint between the Five Elements means that Wood restrains Earth, Earth restrains Water, Water restrains Fire, Fire restrains Metal, and Metal restrains Wood. Subjugation is forced submission to control. It means that one of the Five Elements is so suppressed by another element that a series of abnormal reactions are caused, such as Earth being subjugated by Wood. Reverse restriction is also known as reverse restraint. It means that one of the Five Elements is so strong that it restrains the element that originally restrains it, such as Metal being reverse-restricted by Wood.

According to the Theory of Five Elements, the five Zang viscera and the six Fu viscera of the human body respectively belong to these Five Elements. For example the liver belongs to Wood, the heart belongs to Fire, the spleen belongs to Earth, the lungs belong to Metal, and the kidneys belong to Water. The promotion, restraint, restriction, and conversion between the Five Elements are used to analyze the physiological functions of the viscera and channels of the organism and their mutual relations. The subjugating and reverse-restricting effects between the Five Elements are used to explain their mutual effects from a pathological point of view. Therefore, the Theory of Five Elements is not only considered as a theoretical basis for traditional Chinese medicine, but also used to direct the control and prevention of diseases in clinical practice.

How to Use Liu Zi Jue to Regulate Changes in Emotions

Emotions originate from the five Zang viscera. Just as there are physiological promoting and restraining relations and pathological subjugating and reverse-restricting relations between the five Zang viscera, these relations also exist between the emotions. Therefore the promotion, restraint, restriction, and conversion between emotions can be used to regulate the emotions and thus to control and prevent diseases.

Anger is the emotion of the liver which belongs to Wood; the corresponding word is “Xu”. In daily life we frequently see “silent fury” when people dare not express their anger. A depressed liver will give rise to pathogenic fire which, if not dissipated in time, will result in diseases. Hyperactivity of liver Yang will subjugate Earth, i.e. the spleen and stomach. In this case we have to calm the liver and the stomach. Therefore we can use “Xu” of Liu Zi Jue to purge the liver fire in order to calm the liver. If a “great rage” causes the liver Qi to ascend and agitate heart fire, we can vocalize “Xu” and “He” to quench the fire in the liver and the heart. This is called cause-effect simultaneous therapy.

Joy is the emotion of the heart which belongs to Fire; the corresponding word is “He”. Over-joy will impair the heart. I once encountered a patient whose came from Indonesia to China for the first time after 30 years of separation from his family. His daughter went to welcome him at a train station. As they met each other, the father came out due to over-joy and was immediately sent to our hospital for emergency rescue. The patient was diagnosed as having an acute myocardial infarction and after the emergency treatment, his conditions gradually became stable. This was a typical example of the heart being impaired by overwhelming joy. Therefore it is important that we do not get too excited by over-joy whatever happens. And once you find yourself having tachycardia or discomfort in the precordial region, you should stabilize your emotions and spell “He” to calm the overexcited mind.

Anxiety is the emotion of the spleen which belongs to Earth; the corresponding word is “Hu”. After the Butterfly Lovers Liang Shanbo and Zhu Yingtai separated at the pavilion, Zhu Yingtai knew that a beautiful and satisfactory matrimonial connection was gone and missed Liang Shanbo day and night, and thus “lost all desire for food and drink”. This was a typical example of the spleen impaired by overwhelming anxiety. In our daily lives and a society filled with heated competition, we may lose appetite and have bad sleeps due to our overstrained nerves. This is also an example of the spleen impaired by anxiety which causes diseases in the long run. Under such circumstances, we can put more emphasis on the word “Hu” while practicing Liu Zi Jue. This is because “Hu” acts on the spleen. It regulates the spleen and stomach and improves the digestive function. In addition, restless sleep at night is caused by mother (spleen) diseases and the daughter (heart). Therefore we can also add some efforts to “He” and adopt the cause-effect simultaneous therapy.

Sorrow is the emotion of the lungs which belong to Metal; the corresponding word is “Si”. In A Dream of Red Mansions Lin Daiyu and Jia Baoyu failed to get married to each other and Lin Daiyu finally died of a lung disease and the resulting hemoptysis. This was a typical example of the liver being tortured by Metal. As an orphan girl, Li Daiyu loved Jia Baoyu but could not fight for their love. Therefore she was unhappy all day long. The depression and gloominess impaired her liver and caused liver stagnation. And the hyperactivity of fire in the liver impaired the lungs. The long-term stasis damaged her lungs and as a result she finally died of hemoptysis. Therefore when we encounter great grief and depression in daily life, we must stabilize our emotion and must not let it continue for a long time. In the practice of Liu Zi Jue, we should frequently spell “Si” in order to release the pathogenic Qi from the lungs and relieve the grief. If the grief is accompanied by silent fury, we can do extra “Xu” exercise in order to dispel the “reverse restriction” phenomenon and reduce the pressure caused by liver stagnation.

Terror is the emotion of the kidneys which belong to Water; the corresponding word is “Chui”. Terror impairs the kidneys. 20 years ago I knew a patient who lived on Floor 2 of a building. One day a fire broke out on the first floor. He jumped off Floor 2 to escape the fire emergency and broke his calcaneus. Later he developed urination disorder which led to uroschesis. Therefore we used indwelling catheter for urine drainage treatment. After combined traditional Chinese and western therapies and psychological counseling, we gradually relieved him of the terror and after a month’s treatment, the catheter was withdrawn and he gradually recuperated himself. This was a typical example of the kidneys being impaired by terror. The saying “he is terrified to urine” is an example of urinary incontinence caused by terror. Therefore if we encounter great terror in life, we should first stabilize our emotion and then spell “Chui” to gradually calm the terrified mind.

The above-mentioned five emotions frequently occur in daily life. In order to alleviate these symptoms and reduce the pressure caused by changes in these emotions, we can spell the Liu Zi Jue words corresponding to the target viscera for self-regulation. For example we can spell “Xu” for a liver disease or “He” for a heart disease in order to balance the unbalanced viscus. If your spleen is impaired by anxiety and your bad appetite causes heart fire to flare up, you can treat both viscera by spelling “Hu” (for the spleen) and “He” (for the heart) at the same time. This is also an application of the cause-and-effect simultaneous therapy. Once you have violent emotional changes, you should first calm your own emotions and spell Liu Zi Jue words. At the same time you should actively take psychological counseling and corresponding medications.

Matters to Be Noted about Using Liu Zi Jue to Regulate Emotional Changes

Liu Zi Jue is an exercise focused on purging. Therefore it should be used with caution on asthenic symptoms. But no all asthenic symptoms are unsuitable for this exercise. We can use the subjugation or reverse restriction mechanism to treat some symptoms. For example, if the deficient spleen and stomach are caused by hyperactivity of liver fire, we can use the liver-purging method by spelling “Xu” (for the liver) to restore the normal state of the spleen and stomach. In this case the subjugation method is used for treatment. If the liver affects the lungs and lungs become weak, we can also purge liver fire by spelling “Xu” (for the liver) in order to eliminate the root cause, regain balance, remove the pulmonary symptoms, and restore the normal functions.

While using Liu Zi Jue to control and prevent some diseases, we can use long exhalation and short inhalation to purge the excess. But we should put some limits on both the number of breaths and the amount of each breath and should not take excessive breaths. Therefore we need to gradually increase the number of breaths; otherwise the vital energy will be impaired.

During the regulation of emotional changes, Liu Zi Jue does have some effect on self-regulation. But it is not the only approach. Psychological counseling and necessary medication should also be used.

Reference: The Important Role of Health Qigong – Liu Zi Jue in Regulating Emotions jsqg.sport.org.cn

Books:
Liu Zi Jue: Six Sounds Approach to Qigong Breathing Exercises (Chinese Health Qigong Associat)
by The Chinese Health Qigong Association
ISBN 1848190069

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By thomas – September 25, 2011

Swimming Dragon

Links:
Swimming Dragon Master: Yu Anren youtube.com

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By thomas – September 18, 2011

Medical Qigong Bibliography

Here is a short list of 10 good medical qigong books:

  1. “Chinese Qigong Outgoing-Qi Therapy” by Pengjun Zhong
  2. “Chinese Qigong Therapy” by Zhang Mingwu
  3. “Chinese Qigong” by Zhang Enqin
  4. “Medical Qigong Exercise Prescriptions” by Suzanne B, L.Ac., Dmq (China) Friedman
  5. “Practical Chinese Qigong for Home Health Care” by Ce Jin
  6. “Qigong Essentials for Health Promotion“
  7. “Qigong for Treating Common Ailments: The Essential Guide to Self Healing” by Xu Xiangcai
  8. “Self – Therapies for Common Diseases” by Li Hesheng
  9. “Transmitting Qi Along the Meridian: Meridian Qigong” by Li Ding
  10. “Treasured Qigong of Tradtional Medical School” by Huang Runtian

Qigong can cure almost every disease on earth if applied in the correct manner. Please remember to consult a physician in case of serious illness. I wish you good health, happiness and peace.

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By thomas – August 30, 2011

The Ten Chan Pictures

(1) In the Wild(1) In the Wild

Troubled by all kinds of thoughts and desires, people are liable to get nervous anal disturbed in daily life and with their natural character con-fused and the ability to sustain themselves lost, they are quite ill with vari-ous worries and diseases. The poem reads:
Displaying its horns, the buffalo bellows aloud,
Running along the mountain path into the distance.
A patch of black clouds overhangs the valley,
The buffalo tramples wheat seedlings wherever it goes.

(2) Initial Training(2) Initial Training

When you start qigong practice, place your mind under control and set strict demands on yourself, as if fastening the buffalo with a rope. Af-ter persistent practice, you will become disciplined and avoid unnecessary losses. The poem reads:
Controlled by a rope through its nose,
The buffalo runs swiftly under the whip.
It is no easy thing to overcome a willful temper,
As the boy struggles hard to lead the buffalo.

(3) Under Control(3) Under Control

After some practice, you will find yourself calm and stable gradually. But you cannot slacken your efforts at this moment, anyway. Be sure to forget fatigue and feel at home. The poem reads:
Under constant training the buffalo stops dashing,
Following the boy across streams and through clouds.
Not daring to loosen the rope in his hand,
The boy tends the buffalo all day in spite of his fatigue.

(4) Turning Back(4) Turning Back

When you reach a certain stage in practice, a turn for the better will take place and the destination of your life’s voyage will appear before you. In so doing, you can grow out of recklessness and act in conformity with nature. At this juncture, keep your mind steady and consolidate the origi-nal ring and strengthen the original qi. The poem reads:
A long time has passed before the buffalo turns back,
Its reckless temper has gradually grown gentle.
Not trusting the buffalo completely to itself,
The boy has not yet unfastened the rope.

(5) Tamed(5) Tamed

When you return to the true nature, you will enter a state of freedom; and when you combine the inside with the outside, you will not find yourself shrouded in dust any longer but see the light. Now that you have found your true character, you can do away with those strict demands. The poem reads:
Under the green poplar, by the ancient stream,
The buffalo moves in harmony with nature.
Returning at sunset over the fragrant meadow,
The buffalo follows the boy, who has dropped his rope.

(6) Getting Free of Hindrance(6) Getting Free of Hindrance

Getting free of hindrance is a state of penetration and evenness, and real control of both the body and the mind. Then try to enter a state of void through qi and shen practice and you will feel the inherent rhythm of life. The poem reads:
Sleeping contentedly under the sky,
The buffalo needs the whip nevermore.
The boy, sitting under the pine tree,
Starts to play a peaceful, happy tune.

(7) In Control(7) In Control

A man’s potential is boundless, and exploiting and making use of it will lay groundwork for the distillation of life. As the “buffalo” has been tamed and is free from worldly hindrance, it is time for you to enjoy the power of freedom and stroll in the realm of life. The poem reads:
Bathed in sunset, the river floats past the willow tree
Under the fragrant meadow in light mist.’
Totally at ease, the buffalo drinks when thirsty, eat when hungry,
And the boy is lying on a rock, deep in sleep.

(8) False Reality(8) False Reality

What is above everything is the true reality and observing various things in the world with a tranquil mind. Attaining the “union of man and heaven,” an advanced state in qigong practice, you will be in harmony with yourself and with nature. The poem reads:
The white buffalo stays in the white clouds;
The boy is free of concern, and so is the buffalo.
Penetrated by moonlight, the white clouds grow whiter;
The moon goes its way, and the clouds drift by.

Single Light(9) Single Light

With the buffalo and its master in perfect harmony, there is not any difference between the outside and the inside. Shen merges with the body and willpower with qi. Whenever illumination comes, you will feel at ease and full of go and vigor. The poem reads:
After the buffalo has vanished, the boy enjoys leisure;
A solitary cloud drifts across the hill.
Clapping his hands, the boy sings under the moon,
Though he has another portal to cross before reaching home.

(10) Rest in Sleep(10) Rest in Sleep

The mother of nature is formless, and everything may be back to the original purity and simplicity. The circle in the diagram shows a state of purity and perfection so that existence is non-existence and vice versa. Re-maining quiet and still, you will gain ultimate wisdom and enlightenment and the purification of your life will draw to an end. The poem reads:
Both the boy and the buffalo are nowhere to be found,
The moon illuminates the vast void.
If in search of the meaning of all this,
Look at the wild flowers and fragrant grass.

Chan (meditation) is a state in which you gain wisdom and enlight-enment through self-cultivation. There are many methods of achieving this state, including zuochan, xingchan (walking quietly)and wuchan (con-templation). Self-cultivation is an advanced skill in Buddhist qigong. Bojo Guksa, a Buddhist monk living in the Ming Dynasty (1368-1644), wrote ten poems and drew ten pictures to describe the steps to enlightenment through contemplation. The buffalo in the pictures stands for the natural character of man or the source of life.

The Ten Chan Pictures ( 十禅图 , shí chán tú ) also known as The Ox Herding Pictures originally comes from China.

Reference: Chinese Qigong Illustrated by Yu Gongbao

Links:
Ten Bulls – Wikipedia, the free encyclopedia

Books:
Zen Flesh, Zen Bones: A Collection of Zen and Pre-Zen Writings compiled by Paul Reps and Nyogen Sensaki

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Posted in Anecdote, Classic, Meditation, Mindset, Philosophy, Zen.

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By thomas – August 28, 2011

Invigorating the Kidney and Adjusting the Qi

Take a sitting posture. Close the eyes slightly. Rid the mind of all distractions. Relax the whole body. Breath naturally. Keep this position for 15 minutes.

Then open the eyes. Put the right foot on the left knee (a reverse for females). Tap the arch of right foot with the palm of the left hand, with the Laogong acupoint tapping the Yongquan acupoint. While tapping concentrate your mind and have the idea “tap hard”, but tap with an even and proper force, not with a stif hand. After that do the same thing to the other foot.

Tapping: 100 for each foot on the first day; 200 the next day; 300 from the the third day on. Adjust the times according to your need, but never above 900 times.

Points of attention. Do not beat hard. To keep the idea “Beat it hard”, but to do it with an even force is the principle.

To end the exercise, calm down for 15 minutes. The ending form is the same as the starting form.

Having done the exercise, the practioner, if he suffers from low blood-presure and insufficient blood sugar, he or she must put his left or her left hand palm on the head with the Laogong acupoint facing Baihui acupoint.

For health protection, once a day before going to bed in the evening; for clinical treatment, three to five times a day.

Reference with further explanations, application and function: Treasured Qigong of Tradtional Medical School by Huang Runtian p. 4 – 9

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Posted in Energy, Exercise, Foot, qigong.

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By thomas – August 28, 2011

94 Years Old BaGua Wisdom

Reference:
pu9889 youtube.com

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Posted in Baqua, Martial Art, pushhands.

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By thomas – June 21, 2011