Patting Methods

Patting is a simple massage therapy for keeping fit and is helpful for strengthening the tendons and bones, developing muscle tissue, lubricating the joints, improving blood circulation, reinforcing functions of internal viscera and metabolism.

Patting is performed by oneself with hands or fists. After patting, the body feels light, clear, comfortable and quickened. This method is more flexible, active, practical and effective than passive massage. Patting with a racket made of steel wire or a sand bag is also effective.

patting_fig_249-2541. Patting the Head

A walking or standing posture may be assumed. Stand still and relax the whole body. Drop shoulders and elbows; smile. Stand still while patting. For a walking posture, walk slowly and pat while walking. Pat left side of upper part of head with left palm, right side with right palm, from front to back of head, for fifty rounds. Then pat the right and left sides for another fifty rounds. Count silently, the mind calm, breathing naturally.

Persistent practise can prevent and threat dizziness, headache, insufficient blood supply, etc.

2. Patting Upper Extremities

Starting position same as before. Pat four sides of left arm from above downward, patting each side twenty-five rounds (divided into five times, each five rounds). Pat right arm for a total of one or two hundred rounds.

Prevents or relieves poor muscle growth of upper extremity, cyanosis of the end of limbs, numbness of upper extremity, hemilplegia, etc.

3. Patting Both Shoulders

Starting position same as before. First, pat left shoulder with right palm, then pat right shoulder with left palm. Pat alternatively for fifty to one hundred rounds.

Prevents and cures inflammation of perishoulder tissues, frozen shoulder, under development of muscles, atelectasis, etc.

patting_fig_255-2594. Patting Back

Starting position same as before. Pat left side of back with right fist, right side of back with left fist, each one to two hundred times.

Prevents and cures backache, chronic bronchitis, pulmonary emphysema, atelectasis, underdevelopment of muscles, coronary heart disease , arteriosclerotic heart disease, arteriosclerosis, etc.

5. Patting Chest

Alternatively pat chest with opposite fist or palm. Pat downward, the upward. Do one to two hundred rounds each side.

Prevents and cures coronary ateriosclerotic heart disease, hypertensive heart disease, rheumatic heart disease, pulmonary emphysema, cor pulmonale, underdevelopment of muscles, etc.

6. Patting Waist and Abdomen

Pat with palms or fists. Move upper extremities by rotating torso on waist axis and pat left abdomen with right hand, right side of small back with left hand; then switch side. Pat upper, middle and lower side of small of back. Do one to two hundred times each side.

Prevents and cures soreness of waist, lumbago, hyperplasia of bones, dyspepsia, abdominal distention, constipation, etc.

patting_fig_260-2637. Patting Buttocks

Pat left buttock with left palm or fist and right buttock with right hand or fist. Do fifty to a hundred times.

Prevents and cures sciatica, atrophy of hip muscles, hypoplasia, numbness, etc.

8. Patting Legs

Stand erect. Raise left leg so thigh and lower leg form right angle. Rest heel of left foot on support (such as a tree branch or fence) Slap leg from thigh towards foot on all four sides. Do five to ten times on each side, each time containing one to two hundred rounds, five beats for each round. Do the same to the opposite side.

Prevents and cures maldevelopment of leg muscles, hemiplegia, paraplegia, cyanosis of leg, numbness and myasthenia of leg, difficulty of lifting feet when walking.

Remarks: When patting, go from light to heavy and do it consistently.

Reference:
Keep Fit the Chinese Way: Traditional Chinese Therapeutic Exercises and Techniques
Compiled by Hu Bin and Translated by Cai Jingfeng
ISBN 9787119009087

p. 156 – 161

Muladhara Chakra

Muladhara Chakra

Muladhara (Sanskrit: मूलाधार, Mūlādhāra), meaning “root place” is the first of the main seven chakras.

Muladhara is located at the base of the spine. It is linked to survival instincts and our ability to ground ourselves in the physical world. Blockage manifests as paranoia, and defensiveness.

The root chakra roughly corresponds to the polar area between the “huijin” and “changqiang” acupuncture points in Traditional Chinese Medicine.

Behavioral Characteristics
If a person with tightened jaws and fists refuses to live in accordance with the natural laws that govern his body, he will create further karma, or worldly entanglement. His sense and work organs will only serve to bring confusion and pain in exchange for temporary gratification. Once a person begins to act in harmony with these natural laws, he will no longer waste energy or pollute his sensory awareness with over-indulgence. Such a person will act wisely and with moderation, exploring his body and mind as vehicles of liberation from the lower realms.

Muladhara Chakra

  • Activity: Collecting and Saving.
  • Animal: An Elephant with seven trunks.
  • Aspect: Security
  • Attributes: Patience and Greed
  • Body Parts: Anus, Nose, Hamstrings, Calves, Feet, Bones, Flesh, Skin, Nadis and Body Hairs
  • Colour: Yellow, red, black
  • Deities: Ganesha, Indra, Brahma and Dakini
  • Desire: Survival.
  • Element: Earth
  • Location: Base of Spine, at the tailbone
  • Mantra: Om, Lam, Bijan Mantra-Vam opens up blocks in the lower body. Each petal has a Sanskrit letter (Varn, Sarn, Sharn, Sxarn).
  • Meditation: 1st Chakra awakens the Kundalini and starts the upward flow.
  • Name: Base, Foundation
  • Plane: Physical plane
  • Planet: Saturn
  • Sense Organ: Nose
  • Sense: Smell
  • Shape: Square
  • Work Organ: Anus

Open the Root Chakra
Let the tips of your thumb and index finger touch.Concentrate on the Root chakra at the spot in between the genitals and the anus. Chant the sound LAM.

Using the body and becoming aware of it
The Root chakra is the most physical one. This means that any activity that makes one more aware of the body, will strengthen this chakra. Sports, martial arts, Tai Chi (taiji), walking and yoga. But no overdoing or exhaustion.

Grounding
The Root chakra is particularly about connecting to the ground. Expressions like “Be on firm ground” and “Getting on your feet again” convey a good connection and an open Root chakra. “To lose ground” and “Getting swept off your feet” convey a closed (or almost closed) Root chakra. When your Root chakra is closed too far, you may actually feel that your feet don’t seem to really touch the ground.

Stand to strengthen the connection to the ground

  • Stand up straight and relaxed.
  • Put your feet shoulder width apart.
  • Slightly bend your knees.
  • Put your pelvis somewhat forward.
  • Keep your body balanced, so that your weight is evenly distributed over the soles of your feet.
  • Sink your weight downward.

Duration: 5-10 minutes – later up to 30 minutes.

Contracting the Anus
By contracting the muscles that are between the anus and the genitals, the Root Chakra is stimulated. At each inhalation, contract these muscles inward, at each exhalation, relax.

Duration: 2-3 minuttes.

Links:
Muladhara wikipedia.org
Muladhara Chakra iloveulove.com

Opening the Chakras eclecticenergies.com

Exercises:
The All-Round Standing Pole Exercise neigong.net
Golden Urn Practise neigong.net

The way to nurture the force of Nei Jing

Within martial arts, the key to unlock and nurture stronger inner energy of ‘Nei Jing’ is through practising ‘song’ (Traditional Chinese: 鬆 ). The term ‘song’ can function as a verb which means to keep one’s mind and body loose resilient and expanding like the consistency of cotton or clouds or relaxed yet concentrated like the sharp alertness of cats immediately before attack. The term can also be used as an adjective which has the same meaning as described above. The greater the extent one can achieve ‘song’ and minize the use of ‘Li’, the greater the release of ‘Nei Jing’ force.

Practising ‘song’ is part of kung fu training process. It occurs when one keeps reminding oneself to ‘song’ thoroughly and refrain from the ‘Li’ force because the energy of ‘Nei Jing’ will be locked and blocked whenever the force ‘Li’ is applied. So, ‘Nei Jing’ and ‘Li’ are said to be mutually exclusive.

Therefore, the Tai Ji Quan master Yang Chengfu used the concept of‘song’ as a benchmark in his daily teaching. It was his daily routine to keep reminding his disciples to ‘song’ thoroughly more than 10 times when he inspected them.

Nei Jing of Li Yanxi

Links:
Nei Jing wikipedia.org

Theory of essence Qi and spirit

Basic contents of theory of essence, Qi and spirit
Essence, Qi and spirit is substance basis and basic elements consisting and sustaining life activity. It is commonly said that there is three kinds of treasure in the heaven, which is sun, moon and star, three kinds of treasure in the earth, which is water, fire and wind, three kinds of treasure in the body, which is essence, Qi and sprit. The theory of essence, Qi and spirit, which study the relation of essence, Qi and spirit with the life activity play an important role in the health Qi Gong.

Essence
Essence is the basic substance of body structure and it is the basis of substance sustaining all kinds of functional activity and general name of varieties of nutrients. It is different in the conception from the aspect of narrow meaning and extensive meaning. Essence is commonly essential substance for reproduction in its narrow meaning and it is a vague reference to all essential substance including Qi, blood, normal body fluid and nutrients taken from the food in the aspect of extensive meaning. Its conception also has the difference of the congenital essence and the postnatal essence. The former is essential substance for reproduction and origin of life originated from parent and the latter is nutrient substance transforming from water and cereals. The congenital and postnatal essences complement each other and the former depends on the successive breeding and cultivation of postnatal essence to take physiological effect. The latter also depend on the energy assistance of congenital essence to make generations on.

Qi
Qi is nutrient substance of which immerse and nurture the body and motive power of which push about the life activity. There are two kinds of Qi, which are comparatively congenital Qi and postnatal Qi. Congenital Qi is also called archaeus, which is the most basic and important Qi as well as motive power of life activity. Although it comes from the congenital Qi of parent, but it can help the growth and development of human body as well as warm and stimulate the physiological function of Zang Fu and meridians only through successively being supplemented and nourished by the nutrient Qi and inhaled air. Postnatal Qi, which is transported and transformed from the nutrient Qi and inhaled air, include thoracic Qi, nutrient Qi and Wei Qi. Choracic Qi, which only comes out of the respiratory tract and be in charge of respiration and utter but also passes through the blood vessel to propel and regulate the pulsation of heart and stores in the Dantian by way of descending action of lung, is combined of nutrient Qi transformed from the spleen and stomach with nature air inhaled from the lung. Nutrient Qi, which runs in the vessels with abundant nutrient, is mainly the essential part of water and cereals transported and transformed from the spleen and stomach with the function of nurturing and producing blood. Wei Qi is transported and transformed from the essential part of water and cereals. Its main function is to regulate the open and close of muscle and viscus, discharge of sweat, and sustain the stable temperature along with guarding the outer part of body and the invasion of exogenous pathogen and warming the Zang and Fu, the outer part and skin and hair etc.

Spirit
Spirit is the appearance of thinking and consciousness as well as internal Zang Fu essence. It has the same substance basis as it arises from the essence and Qi. Spirit embodies its function depending on the existence of Qi and body. Man’s normal life activity depends on the normal activity of spirit from the whole body to brain, from five sense organs and seven facial orifices to meridians, Qi and blood, essence, body normal fluid and limbs activity. There is narration in the ancient books that patient with spirit will live well and patient without spirit will die. It is thus evident that spirit is very important in life activity. Spirit can be divided into congenital spirit and postnatal spirit. That organic integration of male essence and female essence result from the birth of life is called congenital spirit, which can dominate the life activity without the governing of the mind, consciousness and thinking. Postnatal spirit eventually means the function of brain including mind, consciousness and thinking. It is the image of surroundings in the brain and dominates all the psychological activity as well as behaviour of body, in the meantime, it can affect the harmony and balance of all the physiological function. Based on the congenital spirit, postnatal spirit is also nurtured by the postnatal essence and Qi. In order to bring into the inherent action of congenital full play one should suppress the postnatal spirit and guard the former.

Application of the theory of essence, Qi and spirit in the health Qi Gong
Essence, Qi and spirit are the whole body among which can use, promote and transform each other just as the life-cultivation practicers said: accumulating spirit produces Qi, accumulating Qi produces essence, refining essence transforms into Qi, refining Qi transforms into spirit. The exercise of health Qi Gong plays a markedly promoting role in the mutual sprouting and transforming among the essence, Qi and spirit.

How to exercise the essence, Qi and spirit with the health Qi Gong, different Gong has different methods. Most of them implement that through dredging the meridians, regulating respiration and nourishing and cherishing the spirit step by step including mind concentration, inward contemplation and specific exercise and regulation of breathing of some meridians, acupoints three Dan Tian in the upper, middle and lower part of human body, especially the lower Dan Tian of which is centered between the kidneys and acupoints such as Tan Zhong, Lao Gong and Yong Quan etc. Mind concentration on abdominal Dan Tian, of which is centered on the umbilicus, mainly exercises the spirit and Qi. Except for exercising the spirit and Qi, mind concentration on Ming Men, Guan Yuan and Hui Yin mainly exercises the essence. The exercise of mind concentration on Lao Gong and Yong Quan is more helpful to induce the ascending of clearing Qi and the descending of dirty Qi. As Dan Tian, which is centered on the umbilicus, and kidneys are closely related with the Zang Fu and meridians, it decides their specific position and important action.

The health Qi Gong enhances the Qi Hua of human body by way of exercising the respiration for cultivation, which means the motion and change of Qi, and it thinks highly of life-cultivation and regulating respiration. With strong vigor, Qi is flowed and filled in the whole body. The motion of Qi including ascending-descending and coming-in and going-out is called activity of Qi. It can endlessly flow in the Zang Fu, meridians, limbs and all orifices to sustain, promote, arouse, coordinate and balance the physiological function of human body only when the activity of Qi is unblocked. The body is healthy with the smoothly movement of Qi activity. The pathological state such as Qi stagnation, abnormal rising of Qi, Qi sinking, Qi stasis, Qi depression and Qi-stagnant dysuria etc will ensue under the condition of disorder of Qi activity. As soon as the Qi activity stops, the life activity will end as well. So the Qi is the primary substance sustaining the life activity of human body. How does the health Qi Gong cultivate the life and regulate the breath? Firstly, it can arouse and invigorate the primary Qi by ways of daoyin, running Qi and kneading; secondly, it can enhance the Qihua function and improve the circulation of Qi and blood by ways of varieties of regulating mind, regulating breath and exercising the body.

Nurturing of mind is especially paid attention in the exercise of the health Qi Gong of which constantly regards the body and mind with the same origin, life and existence as the two important elements. It advocates cultivation of body and mind together and thinks that man can live a long life only when he makes the body and the mind together. The cultivation of body and mind together means that one should stress the nurture of body along with the regulation of mind in the practice of the health Qi Gong. Besides the body health, together with the happy mind, one still should make the body and the mind develop in the balanced state. To nurture the body to sustain the life and cultivate the mind. To keep the mind to settle the mind and cultivate the character. Exercising like the above-mentioned methods in a long run can cultivate and mould the noble integrity and achieve the aim of cultivating one’s heart with full essence, abundant Qi and harmony mind.

Reference:
The Health Qi Gong and theory of essence, Qi and spirit Chinese Health Qigong Association

Cobra Breathing Exercise

The cobra breath is a tantric breathing exercise. In essence, it is an energy-building breath. One uses breath to move kundalini energy up from the root chakra, at the base of the spine, to the crown chakra which lies at the crown of the head.The particular form cobra breath outlined below is used to expand consciousness, and it can lead to states of bliss and joy. Moving kundalini energy through the body is also rejuvenating for organs and aiding cellular processes. Follow the steps below to experience the cobra breath.

Instructions

1. Sit on the edge of a chair, with the edge your buttocks resting on the seat. You may put your hands on your knees if desired.You can also sit with your back against the wall and use a pillow to support your lower back.

2. Press your tongue on the roof of your mouth. Squeeze your anal muscles, or perineum, and hold.

3. Breathe in. As you breathe in, first feel the energy come up from the base of your spine and up your spine. It should progress to the back of your head and around the top to the crown of your head. Keep your tongue pressed on the roof of the mouth, and make sure your anal muscles stay contracted.

4. As you breathe out, keep your tongue on the roof of your mouth.

5. Slowly, breathe out and make a hissing noise like a snake. Your facial muscles around your jaw and lips should be contracted, almost as if you are smiling, when breathing out.

Reference:How to Do the Cobra Breathing Exercise ehow.com

Links:
Ujjayi breath wikipedia.org

Three Immortals Cultivation of the Ling Bao Bi Fa

Ling Bao (灵宝) translates as “Spiritual Treasure.” The Ling Bao Bi Fa outlines the San Xian Gong, “Three Immortals Cultivation,” for completing the Ling Bao and thus becoming a Zhen Ren (真人) or Real Human Being. San Xian Gong consists of thee stages: Ren Xian Gong (人仙功) Human Immortal Cultivation, Di Xian Gong (地仙功) Earthly Immortal Cultivation, and Tian Xian Gong (天仙功) Heavenly Immortal Cultivation.

“There are twelve programs of training that should be practiced in sequence. They are the following: [1] introducing yin and yang to each other, [2] gathering and disseminating fire and water, [3] mating the dragon and the tiger, [4] heating and refining the medicines of the pill, [5] ejecting the golden sparks from behind the navel, [6] returning the jade elixir to the tan tiens, using the jade elixir to refine the body, [7] returning the golden elixir to the tan tiens, using the golden elixir to refine the body, [8] moving the refined vapor to the primordial regions, [9] internal observation and exchanging the mundane for the sacred, and [10] transcendence and emanating in different forms.”


–Eva Wong, Teachings of Immortals Chung and Lu

人仙功  Ren Xian Gong
Human Immortal Cultivation

Ren Xian Gong transforms Jing into Qi (炼精化气)

第一 匹配阴阳 Pipei Yin Yang
The First Step: Merging Yin and Yang

第二 聚散水火 Ju San Shui Huo
The Second Step: Gathering and Distributing Water and Fire

第三 交媾龙虎 Jiaogou Long Hu
The Third Step: Dragon and Tiger Mating

第四 烧炼丹药 Shao Lian Dan Yao
The Fourth Step: Forging the Elixir

地仙功  Di Xian Gong
Earthly Immortal Cultivation

Di Xian Gong transforms Qi into Shen (炼气化神)

第五 肘后飞金晶 Zhou Hou Fei Jin Pin
The Fifth Step: The Flight of Golden Sparks

第六 玉液还丹 Yu Ye Huan Dan
The Sixth Step: The Jade Liquid Elixer

第七 金液还丹 Jin Ye Huan Dan
The Seventh Step: The Golden Liquid Elixer

天仙功  Tian Xian Gong
Heavenly Immortal Cultivation

Tian Xian Gong transforms Shen to the void (炼神还虚)

第八 朝元炼气 Chao Yuan Lian Qi
The Eighth Step: Facing the Origin

第九 内观交换 Nei Guan Jiaohuan
The Ninth Step: Internal Illumination

第十 超脱分形 Chaotuo Fen Xing
The Tenth Step: Physical Transcendence

Reference:
灵宝毕法•三仙功 Ling Bao Bi Fa : San Xian Gong Three Immortals Cultivation of the Ling Bao Bi Fa thetaobums.com

Links:
Brief Introduction to Ling Bao Bi Fa longmenpai.blogspot.com

The Twelve Methods of Yin Xian Fa

The main purpose of Yin Xian Fa is to repair the body, regulate the mind, restore the original breath and ultimately reverse and replenish the slow expenditure of pre-natal through the aging process. 

还原法 Huan Yuan Fa 
Restoring Methods

Huan Yuan literal translates as “Returning to the Origin.” These are methods to quiet and collect the mind and regulate the body, breath, and mind. In alchemical terms, this stage could be likened to cleaning out your attic or basement in preparation to build the laboratory. The next stage, Bu Lou Fa, involves repairing the fixtures and finally Zhu Ji Fa will see through the completion of one’s internal laboratory.

第一法 收心静坐 Shouxin Jingzuo
The First Method: Sitting and Collecting the Mind

第二法 调身安体 Tiao Shen An Ti
The Second Method: Regulating the Body

第三法 无视返听 Wu Shi Wu Ting
The Third Method: See Nothing, Hear Nothing

第四法 收视返听 Shoushi Fan Ting
The Fourth Method: Watching and Listening

第五法 调整凡息 Tiaozheng Fan Xi
The Fifth Method: Regulating the Breath

第六法 调心安神 Tiao Xin An Shen
The Sixth Method: Regulating the Heart/Mind

第七法 调养真息 Tiaoyang Zhen Xi
The Seventh Method: Restoring the Original Breath

补漏法 Bu Lou Fa 
Tonifying Methods

Methods for mending leakage. At this stage the cultivator learns to seal the three lower Yin doors (三阴) and seven upper Yang windows (七窍). The Hun (魂) resides in the Liver without leaking out the eyes, Jing (精) resides in the Kidneys without leaking out the ears, Shen (神) resides in the heart without leaking out the mouth, Po (魄) resides in the Lungs without leaking out the nose, and Yi (意) resides in the Spleen without leaking out the pores.

第八法 修无漏身 Xiu Wu Lou Shen
The Eighth Method: Mending all Leakage

第九法 内视返听 Nei Guan Fan Ting
The Ninth Method: Internal Gazing

筑基法 Zhu Ji Fa 
Foundation Methods

The cessation of ego (识神) and birth of the real consciousness (真神). 

第十法 凝神寂照 Ning Shen Jizhao
The Tenth Method: Crystallizing the Spirit

第十一法 听息随息 Ting Xi Sui Xi
The Eleventh Method: Follow the Original Breath

第十二法 养心沐浴 Yang Xin Muyu
The Twelfth Method: Nourishing the Original Spirit

Reference:
引仙法共十二法 Yin Xian Fa Gong Shi’er Fa The Twelve Methods of Yin Xian Fa thetaobums.com

The Jade Tablet

To circulate the qi (xing qi)
Swallow it so that it will gather
If it is gathered, it will expand into spirit (shen)
When it expands, it will drop.
When it drops, it will become stable.
When it is stable, it will be solid.
When it is solid, it will sprout.
When it sprouts, it will grow.
When it grows, it will return.
When it returns, it will be heavenly.
The heavenly is revealed in the rising of qi;
The earthly is revealed in the sinking of qi.
Follow this and you will live (Shun zi sheng).
Oppose it, and you will die (Ni zi si).

Reference:
500 B.C. inscription on a jade tablet
Ken Cohen The Essential Qigong Training Guide

p. 7

The Inner Smile

One of the most well-known of Taoist neidan (Inner Alchemy) practices is the “Inner Smile” – in which we smile inwardly to each of the major organs of our body, activating within us the energy of loving-kindness, and waking up the Five-Element associational network. Here we will learn a variation on this classic practice, which allows us to direct the healing energy of a smile into any part of our body that we would like …

Difficulty: Easy
Time Required: 10 – 30 minutes, or longer if you’d like
Here’s How:
1. Sit comfortably, either on a straight-backed chair, or on the floor. The important thing is for your spine to be in an upright position, and your head arranged to allow the muscles of your neck and throat to feel relaxed.
2. Take a couple of deep, slow breaths, noticing how your abdomen rises with each inhalation, then relaxes back toward your spine with each exhalation. Let go of thoughts of past or future.
3. Rest the tip of your tongue gently on the roof of your mouth, somewhere behind, and close to, your upper front teeth. You’ll find the spot that feels perfect.
4. Smile gently, allowing your lips to feel full and smooth as they spread to the side and lift just slightly. This smile should be kind of like the Mona Lisa smile, or how we might smile – mostly to ourselves – if we had just gotten a joke that someone told us several days ago: nothing too extreme, just the kind of thing that relaxes our entire face and head, and makes us start to feel good inside.
5. Now bring your attention to the space between your eyebrows (the “Third Eye” center). As you rest your attention there, energy will begin to gather. Imagine that place to be like a pool of warm water, and as energy pools there, let your attention drift deeper into that pool – back and toward the center of your head.
6. Let your attention rest now right in the center of your brain – the space equidistant between the tips of your ears. This is a place referred to in Taoism as the Crystal Palace – home to the pineal, pituitary, thalamus and hypothalamus glands. Feel the energy gathering in this powerful place.
7. Allow this energy gathering in the Crystal Palace to flow forward into your eyes. Feel your eyes becoming “smiling eyes.” To enhance this, you can imagine that you’re gazing into the eyes of the person who you love the most, and they’re gazing back at you … infusing your eyes with this quality of loving-kindness and delight.
8. Now, direct the energy of your smiling eyes back and down into some place in your body that would like some of this healing energy. It might be a place where you’ve recently had an injury or illness. It might be a place that just feels a little numb or “sleepy,” or simply some place you’ve not recently explored. In any case, smile down into that place within your body, and feel that place opening to receive smile-energy.
9. Continue to smile into that place within your body, for as long as you’d like … letting it soak up smile-energy like a sponge soaks up water.
10. When this feels complete, direct your inner gaze, with its smile-energy, into your navel center, feeling warmth and brightness gathering now in your lower belly.
11. Release the tip of your tongue from the roof of your mouth, and release the smile (or keep it if it now feels natural).
Tips:
1. As with all neidan practices, it’s important to find a balance between effort and relaxation. If you notice a build-up of tension, relax, take a couple of deep breaths, then return to the practice. If your mind wanders, simply notice this, and come back to the practice.
2. Remember to maintain the quality of a gentle, genuine smile – infused with the energy of loving-kindness and compassion – particularly when directing your “inner smile” into an injured place. If you notice frustration, anger, fear or judgment creeping in, take a couple of deep breaths, then connect again with loving-kindness and compassion – the energies that can heal us.
3. The Crystal Palace is known also – in Hindu yogic traditions – as the Cave of Brahma.

Reference: How To Practice The “Inner Smile” by Elizabeth Reninger about.com

Tai Chi Chuan Tao

Poem of Zhang Xiumu

Lai (Zhide)´s Tai-chi is the principle of Quan,
A single line runs through Heaven, Man and Earth.

Noumenon of Tai-chi is the innate Qi,
Dividing yin and yang form postnatal body.

Strategy to opponent attrack is magic number one (unitary Qi),
Flowing Qi comes from the centre cavity.

Training way is the practice of the innate Bei Si Kuo,
Tao triggers creation and transformation, changes unlimited.

Reference: Tai Chi Chuan Tao taijiquandao.com