The Standing Meditation of Chinese Soaring Crane Qigong

The Standing Meditation of Chinese Soaring Crane Qigong falls in the category of static qigong (the five routines belong to kinetic qigong). It is an exercise to clear the channels, balance yin and yang, regulate the function of qi and blood and improve health. Designed to enhance the therapeutic effectiveness of Soaring Crane Qigong, the standing meditation is taught after the Five Routines. Students must first of all learn the Five Routines well before they go on to this stage. They should have practiced the Five Routines for at least 40 to 50 hours and have had the sensation of numbness, fullness, warmth or cold which proves that their main points – say lao gong, yong quan and bai hui – are open and their major channels are clear. Then they may learn this standing meditation.

When doing the standing meditation, use natural breathing. That is to say, you do not have to think about how to breathe but just let your respiratory system work naturally.

During the practice of standing meditation, various spontaneous external body movements are observed. Some are seen with the whole body shaking, some with hand movements and jumping, some massaging and hitting their own body, some utter some sounds and regulate their breath, some dancing, etc. Upon closer observation, these movements are closely related to sicknesses the practitioners concerned are having. Which parts of the body is having sickness or the channels blocked, those parts will move more. Qi is like a good doctor. It can automatically detect sicknesses and attempt to cure them. These movements gradually become lesser and lesser as these sicknesses and channel blockages get better, until eventually there is no more external body movement. The movement then becomes internal.

1st Instruction for the Standing Meditation

Preparation (Yu Bei)

Stand with your feet as wide apart as your shoulders, toes turned in a little, knees slightly bent. Let your shoulders relax. Allow your hands to fall at your sides naturally. Place the upper tip of your tongue on your upper palate, just behind your teeth. Keep your eyes level and open, thinking of nothing.

Use your mind to relax your whole body sequentially from top to bottom. Gather Qi into your lower dan tian. Concentrate your mind on your lower dan tian for al little while.Direct Qi from your lower dan tian to hui yin, then back up along du mai to da Zhui. At this point, split the Qi into two streams and direct it through the middle of the shoulders, down through the arms to lao gong.

2nd Instruction for the Standing Meditation

Double return of Qi (Shuang Hui Qi)

Turn your palms forward and using your shoulders as a pivot, raise your arms while holding a ball of Qi in your hands, then beam it into tian mu. Open your chest by spreading out your elbows. With palms down and fingertips pointing at each other, your hands descend in front of you body guiding Qi down into your lower dan tian.

3rd Instruction for the Standing Meditation

Holding a ball of Qi (Bao Qiu)

When your two hands reach the level of the navel, relax your fingers and bend them slightly and push your hands gently away from your body with the backs of your hands angled a bit toward your body at about 45 °. Turn your palms to face your lower dan tian. Embrace a ball of Qi in front of your lower dan tian.

4th Instruction for the Standing Meditation

Hanging the head from Sky (Ding Tou Xuan)

Keep your head straight as if your bai hui were connected to heaven by a string, and visualize that you are holding an object (such as a bowl of water) on the top of your head. In this way your upper body will be kept straight and your head and neck will be very steady so that you will not easily fall onto the ground.

5th Instruction for the Standing Meditation

Relaxing the Spine (Zhui Ji)

Raise your shoulders up a little and then inhale through your nose and exhale through your mouth. At the same time relax your spine by loosening each of your vertebrae.

6th Instruction for the Standing Meditation

Holding in the Chest (Han Xiong)

Take in your arms a bit to enable the Qi in your lungs to flow unimpeded but not so much as to press against the inner organs, Be sure to relax the area around the heart; only in this way can the inner organs be relaxed.

7th Instruction for the Standing Meditation

Relaxing the Shoulders (Song Jian)

Raise your elbows outwardly a bit as if you were holding a tennis ball under each armpit, and relax your shoulders.

8th Instruction for the Standing Meditation

Sinking the Elbows (Zhui Zhou)

Hang down the joints of your elbows a bit and you will feel Qi flow down from your arms to your forearms immediately.

9th Instruction for the Standing Meditation

Relaxing your Wrists (Song Wan)

Keep your mind on shen men and relax your wrists a bit and you will immediately feel the flow of qi into your ten fingers.

10th Instruction for the Standing Meditation

Smoothing out the fingers (Shu Zhu)

Relax your fingers and bend them a little as if you were holding a ball of Qi in each palm. Then visualize that you are mingling the two balls of Qi with the Qi in your dan tian to form one big ball, 2/3 of which is outside your body in front of your lower dan tian, and 1/3 of which is in your lower dan tian.

11th Instruction for the Standing Meditation

Relaxing the Waist (Song Yao)

Use your mind to relax the section of your spine from lumbar vertebrae to sacrum and then push your tail bone back a bit as if to sit, being sure that your knees are not further forward than your toes. The whole body should be completely relaxed, and every vertebra, especially, should be loose.

The 12th Instruction for the Standing Meditation

Relaxing the Hips (Song Kua)

Take in your hips a bit and rotate them once or twice and then the hips will be fully relaxed.

The 13th Instruction for the Standing Meditation

Hanging down Wei Lu (Chui Wei Lu)

Wei lu is a point at the end of the tail bone. Visualize that there is a pendulum hanging down straight from wei lu to 4” (10cm) above the ground. This forms a triangle with your feet as the other 2 sides.

The 14th Instruction for the Standing Meditation

Relaxing the Knees (Song Xi)

Relax your knees which should be slightly bent naturally and not further forward than your toes. Use your mind to visualize that Qi passes through your knees.

The 15th Instruction for the Standing Meditation

Adjusting the Feet (Diao Zu)

Let your feet be flat on the ground, toes fully relaxed. Use your mind to direct Qi from your shoulders, hips and ankles to yong quan. When you feel the Qi in your yong quan, use your mind to direct it down to the earth to connect with the Qi from the earth. Your feet will then be rooted.

The 16th Instruction for the Standing Meditation

Gathering Qi into Dan Tian (Qi Chen Dan Tian)

By this time your whole body is completely relaxed. Now use your mind to mingle the Qi in your two hands with the Qi in your dan tian to form a big, round ball of Qi. Concentrate your mind on shen men, ming men and yong quan so as to relax them. Visualize that you are mingling the Qi in your upper body with the Qi in your lower body and mingling the Qi outside your body with the Qi inside your body so that you are in the middle of a ball of Qi.

17th Instruction for the Standing Meditation

Bringing down the Eyelids (Chui Lian)

Use your mind to withdraw the spiritual light from far to near slowly until you have taken it completely back. Lower your upper eyelids and look at the end of your nose (you may either close your eyes or just leave a small gap but never squeeze them shut). Look down the nose inward through shan zhong and along zhong mai into lower dan tian. Then keep your mind on dan tian without thinking of anything else.

There are 4 steps in the finishing for Standing Meditation.

1st step : Slowly Coming to a Stop

When you feel that you need to stop or you feel too tired to go on with the standing meditation, you tell yourself that you want to stop. You say the following words silently, ”Hao Liao Qi Gui Dan Tian.” (It means, “let all the Qi gather into dan tian; I am ready to finish.”) Gradually your movements will become slower of milder until they come to a complete stop. Stand for a little while and until your heart is in complete peace.

2nd Step : Double return of Qi (Shuang Hui Qi)

Turn your palms forward and using your shoulders as a pivot, raise your arms while holding a ball of Qi in your hands, then beam it into tian mu. Open your chest by spreading out your elbows. With palms down and fingertips pointing at each other, your hands descend in front of you body guiding Qi down into your lower dan tian.

3nd Step : Finishing (Shou Gong)

When your hands reach the level of your navel, relax your fingers and bend them slightly and push your hands gently away from your body with the back of your hands angled a bit towards the body at 45°. At the same time, push you wei lu backward as if to sit. Keep your upper body straight. Be sure your nose is in line with your navel.

Turn your palms in to face your lower dan tian, finger tips pointing slightly down. Embrace a ball of Qi in front of your lower dan tian; relax your shoulders. Use your mind to contract your hui yin. Draw your two hand towards your hips and sides and then let them fall naturally, while at the same time straightening your legs.

Note: You may do parts 2 & 3 as many as three times, until you feel that the Qi is firmly stored in your dan tian.

4th Step : Placing your Hands Together (An Shen He Shi)

Palm to palm with your finger tips pointing up (prayer position), rub your hands together several times and then run them over your face gently from jaw to forehead and down up. Then use your fingertips to comb your hair from your forehead back to the point called fong fu. Then use the outer side of your little fingers to rub the back of your ears and the part under your cheek bones. Bring your ten fingertips together under your chin and let your palms come together naturally. Then draw them down to the point called shan zhong between your breasts. Stay in this posture for a while and then let your arms fall naturally to your sides. Open your eyes slowly and walk away.

1. Your movements and mental focus must be accurate.

The stance adopted by CSCQ is of the medium type meaning the angle of inclination between the thigh and the vertical shall exceed 20°. Only by so doing, the wei lu can be protruded resulting in the point on the ground vertically below wei lu forms an equilateral triangle with the two feet. Use mental focus to virtualise that a heavy pendulum hangs down from the wei lu. This pendulum shall be 10cm from the ground. Never imagine that this pendulum reaches the ground as this would lock the body and Qi from the du mai will be lost into the ground. Prolonged practice this way will cause fatigue and degradation of the brain.

Actually, by imagining that there is a pendulum is to help new practitioners to activate the Qi faster. After some time when the practitioners are more familiar and feel at ease with standing meditation, the same result can be achieved by merely mentally focusing on the wei lu.

2. Spontaneous movements must be really spontaneous instead of artificially induced.

Most practitioners have spontaneous movements naturally. Some practitioners may not have spontaneous movements. This is because some of them have not practiced long enough and have not accumulated sufficient energy of have hot mastered the instructions of the standing meditation. Once these problems are overcome, they will have spontaneous movements. On the other hand, some practitioners do not have spontaneous movements because they do not have any channels blocked, so the Qi travels through their body smoothly.

Once practitioners understand why spontaneous movements come into being and why some do not have them, then they will not force them.

Some practitioners have spontaneous movements but are not satisfied with them. They intentionally induce movements or imitate others’. These are not true spontaneous movements, they will, instead of having curative effects, cause suffering to the practitioners. Therefore false movements are strongly forbidden.

3. Self-control in spontaneous movements may be needed at times.

You should be able to control yourself when spontaneous movements appear. Sometimes the spontaneous movements are very violent and ungraceful, for instance lying on the ground, but you can control them by giving yourself an instruction such as, “Let the violent movements become milder or slower.” If you are lying on the ground, you may thick of bai hui and then you will naturally stand up.

4, Relaxation is preferable to nervousness in the standing meditation.

When you are doing standing meditation, you must be relaxed the whole time from the beginning to the end. You should never be tense. When you are doing standing meditation the true Qi has been activated to its ultimate, therefore the Qi is very strong and travels very fast in your body. If you are tense, some parts of your body may be blocked. As a result, the Qi will accumulate there and block the channels and will not disperse for a long time, and you will feel uncomfortable or in pain. If you are too tense perhaps the Qi circulating in your body cannot be gathered back into dan tian even though you want to shou gong (finish). So, to be relaxed is of utmost importance. You should not worry at all. Let the spontaneous movements happen naturally and enjoy yourself; then you will feel very comfortable and your disease will be cured and your health improved.

5. Adopt a positive attitude toward hallucinations.

You should have a right attitude toward hallucinations. During the circulation and change of Qi (vital energy) while practicing qigong, very often hallucinations will appear. This is because your channels are open and you are receiving information from the Universe through the open channels. You can accept the information that makes you happy and comfortable. This is called ‘positive information’. For instance, you may feel that you are growing taller and bigger; you may see brightness in front of you; you may see beautiful scenes; you may hear wonderful music or even smell the fragrance of flowers. All these information is good for you both physically and mentally.

On the other hand, some ‘negative information’ might appear, which, of course, is not good for health. But do not be frightened because such things happen. Just shake your head and say “shi” and immediately they will disappear. There is nothing to be afraid of. Go on with your qigong practice and you will succeed in the end. Upon finishing, if you wish to continue practicing, choose another location of better environment. Do not continue at that same place.

6. Be comfortable and happy about the time and frequency of practice.

Consider the time you will spend practicing meditation. You might give yourself an order: “I am going to do this for 30 minutes”. Then, when 30 minutes have passed, the Qi will naturally come to a halt. As to how many times you should practice eash day, it all depends on whether or not you feel comfortable and happy. Do not exhaust yourself.

The 5 routines and standing meditation complement one another. They should be practiced con-currently. By so doing, your health will be enhanced and sickness cured.

Reference: China Soaring Crane Qigong (cscq) – http://cscq.webs.com/standingmeditation.htm

The Natural Mechanism of Turning Attention Around to Gaze Within

Bai Yuzhan said, “The path of inner refinement is extremely simple and easy; just get the fire of the heart to descend into the elixir field. The elixir field is the chamber of water, while the heart is fire. When fire enters water, then water and fire mix and true yang is produced. Therefore people Call them heart and genitals,not water and fire.”

The realized man Zhengyang said, “Getting the fire of the heart to descend is the South Star shifting to the position of the North Star.”

Shi Xingling said, “Gather in your spirit back into your energy and the alchemical process will naturally take place.”

Liu Haizhan said, “I have realized the principle of long life – intense yang subdues intense yin.”

Xu Jingyang said, “I will disclose my family way to you – the sun shifts into the light of the moon.”

Master Wang Chongyang said, “When you begin to build the foundation, first take the spirit in the upper opening and sink it into the lower opening, in the cavern of energy. Mind and breath keeping together causes pure attention to be ever aware. Alternating exhalation and inhalation come and go in the furnace of creation; after a long time this becomes thoroughly familiar, and fire will naturally erupt from below the navel, a tiger will emerge from the water. Without even trying to return to central balance, you spontaneously revert to central balance.

“When you first watch over the opening, turning your attention around to gaze within, it is a black pearl, like the dark side of the moon. Steadily illumined by the fire of mind following the wind of respiration, the blackness spontane- ously produces white, fire erupts in water, and warm energy circulates in the cavern of energy. This is the initial movement of true yang, producing being from nonbeing.”

He also said, “The forging and refining of wind and fire must be applied to pure yang to activate the yang energy. This is all a matter of discovering and consciously nurturing the basic spirit, a point of empty nothingness, storing it down in the cavern of energy. This is called sending it back to the earth and it pot sealing tightly.”

“With the ethereal spiritual light of essence of the basic spirit within, be like a turtle hiding, like a snake hibernating; do not forget, do not force, as if present yet as if absent. Eventually exhalation and inhalation will join, spirit and energy will embrace, the mystic pass will naturally open, and the seed of realization will be produced.”

Reference: Taoist Meditation: Methods for Cultivating a Healthy Mind and Body translated by Thomas Cleary p. 115

Starting and Ending Forms of Basic Qigong Exercise Patterns

Starting Form
The Relaxed and Quiescent Form in Standing Position
Pithy Formula

Keep the spine upright and suspend the Baihui Point.
Pull in the chin, shut the lips and touch the tongue tip to the teeth ridge.
Drop the upper eyelids, permitting the eye to look forward.
Tuck in the chest and relax the waist as well as the hips.
Keep both of the elbows outward to form hollowed armpits.
Pull in the stomach and lift the anus without any strain.
Bend the knees, turn them outward and then inward for a round crotch.
Stand firm with feet flat and weight evenly distributed.
For the posture, attention is paid to softess, roundness and farness.

Explanation
The essentials of the body position of this pattern fall on “roundness and softness”. Roundness brings about the free flowing of vital energy and softness can prevent stiffness. The specific method is as follows: Stand firmly with feet flat. Bend the knees slightly. Turn the knees first outward and then inward. Return to the original position, thus bringing about a round crotch. Sink the vital energy and drop the seat slightly to make the hips relaxed. Avoid using effort when pulling in the stomach and lifting the anus. Once the thought reaches these points, the result will be fine. To tuck in the chest refers to pulling in slightly using effort when pulling in the stomach and lifting that part of the chest above the pit of the stomach, avoiding any forward thrust of the chest. The back of the body will be lifted when the spine stands erect. It is somewhat contradictory to drop the shoulders and hollow the armpits at the same time, but so long as your attention is paid to the slight out-turning of the elbows, you will get hollow armpits and dropped shoulders. To get the head suspended, you should avoid lifting the head with a stiff neck. When the chin is slightly tucked in, the Point of Baihui will face the sky, so the breath can flow freely. Closed eyes help prevent the leakage of vital energy and shut eyes help prevent the dispersing of vital energy. To make the tongue touch the upper palate means to let the tip of the tongue touch it, the upper teeth ridge. Do not use effort, otherwise, the tongue will get stiff and sore. Swallow the saliva, if there is any, slowly and gradually as if it were sinking into Dantian – the Point of Qihai (located at about 1,5 cun below the navel). For this posture, see figure 21,

Note: The Pithy Formula starts from the top and goes downward while the Explanation starts from bottom and goes up. To perform it, you should start from bottom to the top and check it up by mental activities from the top to the bottom. By doing this, it helps get quiescence and the ‘vital energy can go down after going up.

Detailed Movements
The Relaxed and Quiescent Form in Standing Position can also be called the Standing Qigong Technique. This form of Qigong exercise requires a quiescent head, so it’s best for you to think of nothing when performing it. If you fail to do so, you can think of the detailed movements of this Qigong exercise. The general key point of this exercise is that the whole body is relaxed and free from stiffness. This form of Qigong exercise can be divided into 13 detailed steps:

(1) Stand with feet flat and spaced as wide as shoulder width. Keep the feet parallel. Bear the body weight on the point where the feet are perpendicular to the tibae, at point about 2 cun inward from the heels.

(2) Knee-Bending: Bend the knees slightly. Your knees are not to exceed the toe tips.

(3) Crotch-Rounding: Turn both knees first outward and then inward. After that, return to the preceding knee-bending position. This is called the “crotch-rounding”.

(4) Hip-Relaxing: Drop the seat slightly with the vital energy sunken and the hips will be relaxed.

The above-mentioned four items are the detailed movements to relax the lower limbs in the relaxed and quiescent Qigong exercise in standing position, of which “crotch—rounding” is the key point.

(5) Stomach-Contracting: “Stomach” here refers to the lower part of the abdomen above the pubic bone. When pulling in the stomach, just pull inward the lower ‘part of the abdomen. Do not contract it with force.

(6) Anus-Lifing: Draw in the anus and lift it gently only by mental intention. Do not raise it with effort.

(7) Waist-Relaxing: The relaxing of the waist is very important. It must be performed on the basis of the relaxing of the hips. First stretch the back and then breathe out. And now you will feel the waist relaxed. There are quite a number of‘ ways to relax the waist (head-suspending and chin-tucking-in can also help the waist relax), but it takes a long time for you to make the sacral bone loose.

(8) Chest-Tucking-in: Make the stomach pit cave in. Turn both elbows outward.

(9) Back-Stretching: Straighten up the spine and you will have a sense, in a way, of the opening of the scapula.

These five items mentioned above are the requirements for the relaxation of the body trunk, of which the relaxation of the waist is the key point.

(10) Shoulder-Dropping: Relax the shoulders and there will be a sensation of the dropping of the upper arms.

(11) Elbow-Dropping: There seems to be something hanging from the elbows.

(12) Wrist-Relaxing: With the fingers down, the wrists will be free and loose.

(13) Armpit-Hollowing: Turn the tips of the elhows outward with the backs of the hands forward, palms slantly toward the trunk. Though the shoulders are drooped, the armpits are hollowed as if they can hold an egg each.

The above-mentioned four items are the essentials of the upper limbs in the quiescent and relaxed standing position, of which “hollow-armpits” is the key point.

(14) Head-suspending: The Baihui Point on the top of the head is perpendicular to the sky (Baihui is located in the middle of the line joining the two tips of the ears). When the head is suspended, the head seems to be hanging on a thread.

(15) Cheek-Hooking: In fact this is a necessary step to suspend the head. The head can never get suspended if the chin is not tucked in. When the chin is pulled in, nasal breathing will be free.

(16) Eye-Shutting: Drop the upper eyelids, permitting a thin beam of light (In terms of Qigong it is called “to draw the curtains”). This will help the eyes relax. A complete shutting of theeveyes will cause tension in the eyes.

(17) Lip—CIosing: Close the lips slightly.

(18) The Tongue Touching the Upper Palate: The tongue touches the upper teeth ridge gently. Do not use force. Only touch the tongue to the teeth ridge.

These five items are the requirements of the head in the relaxed and quiescent standing of Qigong exercise, of which head-suspending is the key point.

Of the 18 Principles for the relaxed and quiescent Qigong exercise in standing position, head-supending, armpit-hollowing, waist-relaxing, and crotch-rounding are the four key points. Among them the relaxation of the waist is the leading factor. So in this exercise, emphasis is on the relaxation of the waist. Without the relaxation of the waist, vital energy can not sink into Dantian.

The length of time for relaxed and quiescent Qigong exercise in standing position is flexible. If you can reach the stage of relaxation and quiescence in three or five minutes, you are ready for the next form of Qigong exercise. The exercise can also last for 20-30 minutes.

 

The Three Deep Exhaling and Inhaling Form

Pithy Formula

With one hand on top of the other at Dantian, breathe out and in evenly and slowly.
Crouch slightly while breathing out; remain crouched when breathing in.
Stand up only after slowly breathing in, when the air can flow freely.

Explanation
Make the Laogong Point (P. 8) in the inner part of the left hand face Qihai (i. e., Dantian). Put the right hand on top of the left hand {for females, the right hand under the left hand) (see Figure 22). Breathe out slowly, i. e., to breathe deeply. The breath must be gentle, thin, even and long. In ancient times, the method was called “Slow and Deep Exhaling”. Crouch when breathing out through the mouth. Move the tongue from the upper teeth ridge to the lower teeth ridge while crouching. After a short pause, the tongue returns to the upper teeth ridge, and breathe in through the nose. Do not stand up until you stop breathing in (see Figure 23). Regulate breath freely when standing up. Start for a second round when you resume normal breathing. Do three rounds altogether.

Detailed Movements
(1) Start the Three Deep Exhaling and Inhaling Form when the Relaxed and Quiescent Form in Standing Position is over. Before breathing out slowly, put the hands one on top of the other (the right hand on top of the left hand i for males, while for females, the left hand on top of the right hand) at Dantian below the navel (1.5 can below the navel) with Yuji of the thumb placed on the navel and Laogong facing Qihai.

(2) When breathing out slowly, move the tongue from the upper teeth ridge to the lower teeth ridge. Send out air very slowly and retain a certain leeway. For mental activities, think of letting out completely the turbid substance, or think of the requirements for the softness, thinness, evenness and length, or think of nothing at all.

(3) While breathing out, crouch by bending your knees with the seat slightly lowered until the tips of the knees somewhat exceed the toe tips.

(4) After breathing out, stay in the crouching positon and do not stand up. Move your tongue to the upper teeth ridge, then draw in air through the nose. To stand up while breathing in will probably cause tightness in the chest or even high blood pressure.

(5) After breathing in, start to raise the torso from the crouching position and then breathe normally (natural breathing).

(6) Regulate the breath and then start a second round.

(7) Do the third round. When the torso is raised, start  the next pattern of Qigong exercise.

The Three Open-and-Close Form
Pithy Formular

Start with hands one ‘upon the other over Dantian, and move the hands sidewise, back to back, till they are half chi away from the hips.

Palm facing palm, return them to where they were, and something is gained from both “open” and “close”. With pathogenic evils out and vital energy in, you’d better keep Dantian closed.

Explanation
When performing the “open-and-close” exercise, carelessness must be avoided. Move the hands inward gently and slowly from off the hips in the figure of arc. For beginners breathing may not be involved. When you have grasped the basic skill, breathe out when “opening” and breathe in when “closing”. For mental activities, think of the vast plain when you “open” and think of the vital energy returning to Dantian when you “close”.

Detailed Movements
(1) Start from the preceding position. Turn the hands back to back at Dantian. Move the hands sidewise toward the side of the hips with palms facing outward. This is called the “open form” (See Figure 24).

(2) When performing this starting form, point the fingers to the front (the small finger across the thumb). Move. the palms along a horizontal line at the level of Dantian until they are about half a chi away from the hips.

(3) Turn the palms in an arc to face inward (i. e., facing the centre of the body). With thumbs up and small finger down, move the hands inward to the central line of the body (see Figure 25) until the fingers of‘ both hands meet. This is called the “close form”. Repeat three times.

(4) To do this “open” and “close” form, beginners may not involve breathing. When you have practised for some time, you may consider breathing. Breathe out when “opening” and breathe in when “closing”. Exhale through the mouth when “opening” and inhale through the nose when“closing.

(5)When doing this form of exercise, you can think either of the actions or of nothing at all. When you are skilled, you can imagine: When opening, it is spacious so that the exogenous pathogenic factors can be expelled, and when closing it is sealed so that the exogenous pathogenic factors can not get in.

Closing Form
You must do the closing form when you are through with a form of Qigong exercise. To do the closing form is just like to do the starting form only in reverse sequence. That is, to do the Three Open-and-Close Form first; then the Three Deep Exhaling and  Inhaling, and finally do the Relaxed and Quiescent Form  in Standing Position. The purpose of doing the closing form is to bring the internal energy released through Qigong exercise back into Dantian. As the saying goes: “Doing Qigong exercise without a closing form means to have thrown away what you have gained.”

In ancient China, saliva was called “gold fluid” or “jade fluid” and was always considered as treasure, so swallow the saliva down slowly whenever there is any.

Reference: Chinese Qigong Therapy by Zhang Mingwu  p. 105-115

ISBN 7533103785

The Arhat Holding Up the Sky

Movements:
1) Stand with feet shoulder-width apart, toes sticking to the ground. Bend and close in knees into half-way crouching position with buttocks drawn in. Reach out arms to parallel posi- tion, palm facing upward and fingers apart and relaxed. Also relax wrist, elbow, waist, and in particular, shoulder.

2) Hold head and neck erect, with chin slightly drawn inward and tongue against upper jaw. Keep body upright and stick feet inward to the ground.

3) Look straight forward with steady eyesight and relax
corners of mouth as if to smile.

Purpose:
The practice of Riyuezhuang on the basis of Hunyuanzhuang aims at enriching the inner vitality of the practitioner to such an extent that he will remain immovable, through the plucking of “cream from both the earth and heaven,” under the enemy’s hooking or kicking attacks. Thus he may concentrate all his strength for the dexterous employment of the capture skills.

Essentials:
1) Keep torso upright and look straight forward. Other essentials are the same as those in Hunyuanzhuang.
2) Riyuezhuang takes the practitioner less time to reach stillness than Hunyuanzhuang and is, therefore, more effective. Spontaneous movements, however, should be controlled if they are too violent.
3) When inner Qigong is activated in the practice of this Zhuanggong, the practitioner might jump up, despite of himself, as high as three feet. He should be mentally prepared for such an amazing phenomenon. The height of the jump and the steadiness which he drops to the ground reflect the level of expertise he has acquired through practice Riyuezhuang.
4) Salivation during practice is the result of the smooth circulation of your breath and blood and the activation of your vital energy. Gradually swallow saliva and do not lose it in your relaxation because it is precious secretion from your body.
5) Riyuezhuang is a more fatiguing Zhuanggong than Hun- yuanzhuang. Be sure to keep crown of head,shoulders, elbows, wrists and legs all at level positions, and head, torso, and feet
upright.

Further Explanations:
1) Beginners can hardly stand in this posture for more than – three or five minutes. As he goes on with the practice, he will gradually bring out his inner skills which will enable him to stand for as long as two hours, showing that he has already enough skills in the practice of Riyuezhuang.
2) After the practitioner reaches the state of stillness, the activation of his body begins from his fingers, small fingers in particular, in the form of a slight shaking movement, and goes to the wrists, elbows, shoulders and then to the waist until finally the vital energy passes through the Yinmen, Weizhong, Chengshan and Kunlun acupoints on the legs to bring him up in the air. Such technique is most useful in an actual situation.
The above postures are two primary postures of Zhuanggong ‘ in the martial arts of the Jingang-Chan Natural School. Since there is no “Yin” (the feminine and the negative) and “Yang’ (the masculine and the positive) involved in the two postures, the “cream of the earth and heaven” can be easily plucked. The same rhyme used in the practice of Hunyuanzhuan may be applicable here except for a change of the term ‘Hunyuanzhuang” into “Riyuezhuang” in the rhyme.

Simplified Caputre Skills by Wang Xinde, Hai Feng Publishing Company 1983-84
ISBN 9622380131 p. 21-23

Hunyuanzhuang

Jingang-Chan Posture

Movements:
1) Stand with feet shoulder-width apart, toes sticking to the ground. Slightly bend knees and hang arms naturally by sides of body with elbows also slightly bent, palms facing backward, fingers apart and thumbs pointing to trouser seams. Relax shoulder, elbow, wrist, and finger joints. Hold head and neck erect, with chin slightly drawn inward and tongue against upper jaw.

2) Stand upright and consciously straighten Dumai (a Chinese medicinal term which denotes the line running from the perineum up through the spine to the top of the head) Slightly lean torso forward but neither protrude nor withdraw chest or waist. Slightly pull in buttocks and keep weight to front of sole.

3) Look 45 degrees downward to the ground.

Purpose:
This is designed for the training of internal breathing skills and inner strength so as to activate the internal organs, work up the internal vitality and increase the steadiness of the lower limbs.

Essentials:
1) With stillness as the principal requirement for this movement, try to realize motion through stillness. Up to a certain point of the training of this Zhuanggong and with the increase of the level of stillness, unexpected body responses will be experienced by the practitioner. This is a reflection of the activation of the internal breathing and should not be worried about. Instead, the practitioner should go on with the practice.

2) When you lean slightly forward, keep entire body relaxed except for the sticking of toes to the ground and the slight pulling in of coccyx. These two parts of body must not be relaxed during the entire practice lest your vitality is lost.

3) Roll your eyes 36 times to the left and 24 to the right before and after the practice. During practice of Hunyuanzhuang, eyes should remain open. Green color is preferred in front of
practitioner; objects with red and yellow color are forbidden to avoid possible distraction of attention and failure of practice.

4) Natural breathing is required but breath should be controlled, so to speak, at the Laogong (on the palm), Dantian (on the lower abdomen) and Yongquan (on the sole) acupoints. (Beginners may practice how to control his breath at each of the acupoints in the above order for two months before he begins to practice, half a year later, how to control his breath at all three acupoints at the same time.

5) When absolute stillness is reached, the practitioner begins to move, despite of himself, every part of his body in a natural manner. But violent movements should be brought under control.

Further Explanations:
1) Hunyuanzhuang is an important Zhuanggong closely related to Qigong, or breathing skills in the Jingang-Chan Natural School (please refer to 64 Leg-Attack Methods of Shaolin Kungfu by
the same author), which bases its Wugong (martial skills) on Qigong. The time used for the practice of Hun be yuanzhuang may 10 to 15 minutes for beginners and it is gradually increased to one hour. Highly skilled practitioners may extend the time up to two hours.

2) Clear away all distracting thoughts during practice and the following rhyme may be silently repeated for the achievement of stillness:

Aside I put everything and be ready to practice my skills; Stand upright and keep body comfortably still;
Clear away all distracting thoughts until
I reach the acme of the Hunyuanzhuang skill.

Reference: Simplified Caputre Skills by Wang Xinde, Hai Feng Publishing Company 1983-84
ISBN 9622380131 p. 14-19

How to Start Qi Movement

Ding Qiubo

How to start Qi movement or how to guide the physical body by Qi are the basic qualities and fundamental basis for the Health Qigong exerciser. Therefore, in Health Qigong·Liu Zi Jue, the exerciser is required to start Qi movement at the very beginning of the ready posture. The same requirement appears also in Health Qigong·Shi Er Duan Jin. In its first Routine “Gongli Function”, it is clearly defined that “calm the heart can purify the brain and keep one’s body and soul in good condition, thereby the mind and Qi shall be combined as one, and the Qi movement shall be started.” In another word, all the methods of Health Qigong require the exerciser to start the Qi movement at the very beginning of the exercise. So how to start Qi movement is the key point to exercise Health Qigong, and it is an important task that should be broke through with great efforts.

Seek a Breakthrough on Theory

Start Qi Movement so that the Health Qigong exercise shall be started. Without starting the Qi movement, the exerciser shall fail to start his health Qigong exercise. The start of Qi movement symbolizes the power of the exerciser’s inner Qi. It means the production of the inner Qi; it can be compared to the very moment when an engine is started. After that moment, the “engine” shall be kept in the working state. To the same sense, as soon as the exerciser’s inner (Cinnabar Field) “Qi” is started, his inner “Qi” shall keep producing; and the moment when the “Qi” is started is defined as the start of Qi movement. It is the necessary route that any exerciser who wants to enhance his Health Qigong cannot make a bypass. Strictly speaking, exercise before the inner Qi is felt is not Qigong exercise in the real sense; or in another word, the exerciser has not master the essence of Health Qigong exercise yet. Vivid gestures without the flow of Qi inside the body are nothing but “parrots” which cannot be taken as the real Qigong exercise, and the exerciser shall stay as a layman in the front door of the palace of Health Qigong. The only way to get the door opened is to learn to start the Qi movement, or the Health Qigong exercise shall stay on the movements of physical body instead of the exercise of “Qi”.

Start Qi Movement so that the Qi shall flow. “Qi movement” appears frequently in the Health Qigong literary materials. It appears for ten times in Health Qigong·Liu Zi Jue, and also several times in 200 Q&A on Health Qigong. To put it in an easy way, “Qi movement” means the flow and movement of Qi; to be more precisely, the Qi movement is the flowing up and down, as well as the opening and closing of Qi. In Health Qigong·Liu Zi Jue, the flow of Qi in the movement of “guiding the Qi in Cinnabar Field up to the chest” shall be felt different for the exerciser before and after the starting of Qi movement. Only when the Qi movement is started, can the exerciser feel naturally the flow of Qi. It is impossible to feel the Qi’s flow unless the Qi movement is started. Therefore, without the feelings of flow of the inner Qi, “External movement guide inner flow” is nothing but an empty talk; because the “inner flow” here is referred to the movement of Qi in the body.

Start Qi Movement so that the Qi shall be conveyed back to the Cinnabar Field. It is impossible for the exerciser to convey his Qi back into the Cinnabar Field without starting the Qi movement. If the Qi movement is not started, then the exerciser shall fail in feeling the inner Qi, so he shall not know where the Qi is going. If the exerciser doesn’t know where the Qi is going, how could he convey it back to the Cinnabar Field? Therefore, an exerciser who fails to feel his inner Qi shall neither feel where it is conveyed to when he finishes the Qigong exercise. Or it can be put into this way that, where should one put the grains without knowing the location of the storehouse? Cinnabar Field is the storehouse where the inner Qi is stored. So if one is to convey his Qi back into the Cinnabar Field, he should firstly find the right place-the Cinnabar Field, the “storehouse of Qi”- to start the movement of Qi.

Start Qi Movement so that the Qi in the body shall flow as a whole. If the Qi movement is not started in Health Qigong exercise, the exerciser’s Qi in the body shall fail to flow as a whole. A general Qi (the experience of feeling the Qi as a whole) is a kind of feeling achieved after the start of the Qi movement that followed by a flow exercise of Qi. A general Qi takes its first step by the start of the Qi movement. In another word, if the exerciser can feel the start of Qi movement through the whole process of forming the earnestness to exercise Health Qigong and performing all the movements, his inner Qi is sufficient enough. Then the feelings of the movement of Qi shall be much clearer, and the state of “Qi flowing all over the body” shall gradually appear. Under this circumstance when his body is feeling “great”, the exerciser’s Health Qigong exercise is naturally transformed from a passive attitude of “have-to-exercise” to an active one of “want-to-exercise”. Thereby, a good Health Qigong exercising state with a general Qi shall be achieved.

“A small spark can burn the whole grassland.” The “spark” is the start of the Qi movement, while the “grassland” is the general Qi. The start of the Qi movement is the introductory certificate of the Health Qigong exercise. So it is necessary for the exerciser to improve his theoretical background I’ve discussed in the previous parts, and pay attention to these matters in Qigong exercise.

Seek a Breakthrough in Practice

The start of Qi movement is a practical process, and the Cinnabar Field is the most important part to do it. So the Cinnabar Field shall be the focus in Health Qigong exercise.

Where is the Cinnabar Field located? The location of the Cinnabar Field shall be felt only when the Qi movement is started. It is important to familiar with the location of the Cinnabar Field, and it is necessary to keep its position in mind in exercise. The location of the Cinnabar Field varies in the four Methods of Health Qigong: in Yi Jin Jing, it is located at Qi Hai Acupoint that is “an inch and a half below the navel”; in Wu Qin Xi, it is located at “the center of the abdomen below the navel”; in Liu Zi Jue, it is at the right point of the navel, or the Shen Que Point; while in Ba Duan Jin, its ready position of “rotating the two arms outward and holding them in front of the bell to form an arc and keep them at the same level of the navel” indicates that the Cinnabar Field is located at the navel too. In accordance with From “Turning the Head and Lowering the Body to Relieve heart fire” to “Raising the Heels and drop seven times to eliminate illness”-the Exercising keys and requirements of the Last Four Forms of Health Qigong ·Ba Duan Jin, (Health Qigong, Journal, 2006(6)), its ending posture is described as “bend over the two arms and fold the Lao Gong Points of the two palms; the left palm kept within, pointing the Guan Yuan Point and folded on the belly, and concentrate ideation in Cinnabar Field (Omphaloskepsis)”. So the Cinnabar Field in this method is clearly defined to be at the Guan Yuan Point. While in 200 Q&A on Health Qigong (Page 9): “The lower Cinnabar Field is located at the abdomen below the navel, it is a part among the relevant Points including Shen Que Point, Guan Yuan Point, Qi Hai Point and Ming Men Point. Generally speaking, Cinnabar Field is particularly referred to the lower Cinnabar Field. ” So where is the Cinnabar Field actually located? My answer is: “Each of the position mentioned above is the right position of an Cinnabar Field.” Then why there are so many Cinnabar Fields in Health Qigong? My explanation includes three reasons as following: firstly, it is a respect and heritage of the traditional methods; secondly, the variations of the Cinnabar Fields don’t influence the start of the Qi movement; thirdly, as soon as the Qi movement is started and the inner Qi is get ready, the Point that comes into the exerciser’s mind shall be the Cinnabar Field. That is to say: “where there is Qi, there is the key; while without Qi, there’s only vague.” After the Qi movement is started, it will be easier and clearer to define the location of the Cinnabar Field.

What the Cinnabar Field looks like? Only when the Qi movement is started, then can the exerciser truly feel the Cinnabar Field. The Cinnabar Field is a region without clear boundary. Our ancestors believed that there were “ever-young pill” inside our body, so it was unnecessary to search for the recipes from the outside world; and the part where the “magic pills” are created is in the Cinnabar Field. The metaphors “Storehouse” “Engine” in the previous part and the “Air Pump” in the following part of the essay are employed to define what the Cinnabar Field looks like. In fact, there’s no need to define how the Cinnabar Field looks like, because if the Qi movement cannot be started, it is useless to define it. The veil of the Cinnabar Field can be uncovered only when the Qi movement is started.

What is the function of the Cinnabar Field? This is two of my personal feelings about the Cinnabar Field: (1) The Cinnabar Field is the position to start the Qi movement, the source of the inner Qi, and the motive power of the Qi to flow and cycle in the body. (2) The heart is a “Blood Pump” which sends the blood to every part of the body in full cycle with its regular beat and release; while the Cinnabar Field can be considered as an “Air Pump” which sends Qi to every corner of the body in full cycle with a regular opening and close. The exerciser should continually enhance the function of the “Air Pump”, so that the effect of Health Qigong exercise shall be improved.

Omphaloskepsis is a common method to start Qi Movement. All the methods of Health Qigong emphasize the importance of the Cinnabar Field in which the inner Qi is produce by starting the Qi movement. Take the formulas of the Four Methods as examples: both the ready and ending postures of Wu Qin Xi contain the “Omphaloskepsis”; the ready posture of Ba Duan Jin contains the same phrase, while in its ending posture, the exerciser is required to “Hold back Qi to Cinnabar Field.” In the ready posture of Liu Zi Jue “Dial withdraw the palm”, the palm is withdrew to the navel, the “navel” here and in the ending posture “crumple the navel” are both referred to the Cinnabar Fields. There is “Shen Bu Wai Chi” in the ready posture of Yi Jin Jing, which means to keep Omphaloskepsis; and there are also three “Hold upward, lead downward” in its ending posture, “lead downward” here means guide the Qi down to the Cinnabar Field, or hold back Qi to Cinnabar Field. It is obvious to see that even though there is difference in the formulas, all the Four Methods emphasize the importance of the Omphaloskepsis. It is the foundation of Health Qigong exercise, and it is a convenient and quick way to start the Qi movement.

Seek a Breakthrough on Key Points

There are various ways to start the Qi movement, just like the old saying goes, “Every road leads to Rome.” However, if the exerciser wants to get into the exercising state, it is necessary for him to grasp the key points. Since the subject’s feelings may vary, the key point to start the Qi movement shall also different from person to person. I will analyze it with my personal feelings as following. Start from Liu Zi Jue, I feel that:

The emphasis of Liu Zi Jue on the exercise of Qi is beneficial to start the Qi movement. One can easily tell, Qi or body, which is the focus of the Four Methods of Health Qigong through the content of their syllabus: the first characteristic of Yi Jin Jing reads “The movements are relaxing, and shall be helpful to stretch the body and relax the bones.”, and its first exercising requirement is to “relax the mind, and combine the body and soul as one.” The second characteristic of Wu Qin Xi reads that “stretch the body and exercise the joints”, and the third one reads that “External movement shall guide inner flow, and the body shall be relaxed and the mind refreshed.” Its exercising requirements are arranged in the order of “body, soul, mind and Qi.” As for Ba Duan Jin, its third characteristic is that “The body and soul are combined, and the Qi is interacted.” In the first exercising requirement of Yi Jin Jing “Relax the mind and combine the body and soul”, it is clearly defined that: “The regulation of the body is the main focus of the exercise.” It is obvious to see from the previous examples that the three Methods all emphasize the combination of the body and soul, and put the exercise of body at the first place. But it is another way around in Liu Zi Jue, which puts the exercise of Qi at the first place. The second characteristic of Liu Zi Jue reads as “Guide with breath, exercise both body and soul”, and its second exercising requirement reads that “Combine the mind with Qi (breath) and body.” So Liu Zi Jue takes exercise of Qi as its focus.

The emphasis of Liu Zi Jue on the importance of the Cinnabar Fieldis is beneficial to start the Qi movement. The requirement of “Taking the navel as the center” in Health Qigong·Liu Zi Jue is actually defining the navel as its Cinnabar Field. Then where is place the “exercise Qi” takes place in Health Qigong·Liu Zi Jue? Where to “start Qi movement”? Where to “gathering Qi”? Where the Qi shall be guided to? The answer for all these questions is the Cinnabar Field. All the movements of Liu Zi Jue take the Cinnabar Field as their focus, and even its inverse abdominal breath is released from the Cinnabar Field. Therefore, if the exerciser can thoroughly grasp the methods of Liu Zi Jue, he shall start the Qi movement soon at the Cinnabar Field.

The emphasis of Liu Zi Jue on the regulation of breath is beneficial to start the Qi movement. Liu Zi Jue is a beneficial exercise to exercise one’s inner Qi (including the start of Qi movement and the flow of Qi), and an exerciser which takes the Cinnabar Field as its core, the breath regulation as its emphasis and the inverse abdominal breathing as the major methods. Liu Zi Jue particularly emphasizes the importance of the Cinnabar Field which offers the best position to start the Qi movement; it also pays close attention to the inverse abdominal breath, which provides the start of Qi movement with a convenient method. I conclude “three magic” of Liu Zi Jue as following: the Cinnabar Field is the magic place, the inverse abdominal breath the magic weapon to exercise Qi, and the inner Qi as its magic fruit.

The practice reveals the truth that, the exerciser should take the key points, so that he shall get a thorough and comprehensive understanding of the Health Qigong. In accordance with my personal experience, I believe that HU Exercise in Liu Zi Jue is much easier to start the Qi movement. I will explain with details in the following part. Firstly, the movements of HU Exercise are the simplest. The movements of HU Exercise look simple on the surface with only an opening and close. Nevertheless, the greatest doctrine is usually expressed in the simplest way. “The laws are valued in its accuracy, and Gong in its delicacy.” The laws of Health Qigong exercise emphasize the accurate quality instead of the quantity, so the exercising methods are considered to be the simpler the better. Therefore this simplest movement with only an opening and close is an Exercise that shall achieve unexpected result. Its opening and close is actually a grand one that takes the Cinnabar Field as its center, both bodily and mentally. Secondly, HU Exercise is the most convenient to be coordinated and regulated. Since it is the simplest exercise, it is the most convenient to be regulated in the breath and the pilot movements. The opening and close of one pilot movement in HU Exercise is coordinated by the opening and close of an inverse abdominal breath, so it is comfortable to exercise it. The exerciser shall meet the requirement of Health Qigong·Liu Zi Jue saying that “The opening and close of the movement should be coordinated by the breath of inner Qi”. With a close regulation and coordination of the opening and close of the abdomen’s breath with the pilot movements, the exerciser shall make a breakthrough in the length and the quantity of breath, and so meet the requirement of Liu Zi Jue to “breathe slowly and lightly.” Therefore, the exerciser should make a breakthrough on HU Exercise to start the Qi movement, and make it the foundation exercise of other methods. Thirdly, HU Exercise is most concentrating exercise. Since its movements are simple, and the breath is much convenient to coordinate with them. Consequently, the exerciser’s mind shall be easier to concentrate, and his thought shall be more sensible to feel the Cinnabar Field. It tends to be much easier for the exerciser to feel the movement of the Cinnabar Field in this calm and sensible state, which does a favor for him to make a breakthrough in the starting of Qi movement. I once experienced in the exercise that, when I breathed directly from the Cinnabar Field, a complete flow of Qi was formed and flowing between the open mouth and the Cinnabar Field. So I believe that the HU Exercise is the best exercise to make a breakthrough in starting the Qi movement.

In conclusion, I’ve discussed in the previous part all the personal feelings I experienced through years of Health Qigong exercise. I am showing them in the hope of offering other exercisers some useful suggestions in starting the Qi movement. To fulfill this goal, besides years of exercise, one should also keep the Omphaloskepsis in the daily life. It is an efficient exercise to start the Qi movement if one always keeps Omphaloskepsis in mind. As long as one sticks to concentrating his mind on the Cinnabar Field, one shall make a breakthrough in the starting of Qi movement naturally, and make a success in Health Qigong exercise.

Reference: My Opinions on How to Start Qi Movement jsqg.sport.org.cn

A General Introduction to Jinggong

by Chen Yingming

There is currently no effective medicine for stress-related disorders. Phosphoric supplements’ claim to fortifying the brain is unsubstantiated. All other stimulants or sedatives have only temporary effect. After the effect wears out, the symptoms come back, maybe with a vengeance.

One must ensure complete tranquility of the mind and disperse all random thoughts from it. This is the most important principle of jinggong practice and is the most effective treatment for stress-related disorders. However, it is difficult to put a stop to all the thoughts that go habitually through your mind. Our forefathers devised a host of methods to attain this purpose, among which the best one is Zhuangzi’s “listen-to-breathing” method (Zhuangzi, c. 369 – 286 BC).

You begin this exercise by using only your ears, not your mind. The idea is not to replace one thought with another, but more to force yourself to stay vigilant about your nose or your lungs. Nor is it to listen to any nasal sound. As long as you are aware ofthe exhalations and the inhalations, you are doing it right.Do not try to control the speed and depth of the breathing. Just let them be. By and by, your breath will beat one with your qi.All distracting thoughts will vanish. You will even forget about your breathing and gradually drift off to sleep. This is the most opportune moment to restore vigor to your frayed nerves. Seize the moment and abandon your self to deep sleep. Be sure not to resist the temptation to sleep. After you wake up, repeat the exercise all over again, and you will be able to drop off to blissful sleep again. If you have already slept several times during the day and do not wish to sleep anymore,you may get up and do some light exercise in a woody place outside where the air is fresh and clean. You may stand there for a few minutes doing breathing exercises, or practice calisthenics or taichi. But do not go overboard. Do not tire yourself out. Once you return indoors, you may either sit or lie in bed, resume your “listening-to-breathing” exercise and, perhaps, to fall asleep again.

Most people with stress-related disorders are also plagued by insomnia. It is not advisable to take sleep pills on a regular basis. Only the “listening-to—breathing” method can tackle the problem at the root, without leaving any side effect. It is in keeping with the theory about yang entering yin in the Classic of Internal Medicine (Huang Di Nei Jing, China’s earliest work on of medicine completed between 770 BC – 25 AD).

Ancient books on medicine often make reference to the interdependence of the mind and the breath,but no specific instructions can be found.Su Dongpo’s way is to count your breathings and then let the mind follow the breath (Su Dongpo, 1037- 1101, a famous Chinese poet). ZhuXi’s way, as explained in his Advice on Breath Adjustment, is to “watch the tip of your nose,” according to The Surangama Sutra (Zhu Xi, 1130 – 1200, Confucian scholar and founder of the school of Neo—Confucianism). However, since you have to count, you are not free from all engagement of the mind. And, in the latter case, since you have to watch your nose, your eyes will get tired over time. Zhuangzi’s “listening-to-breathing” method is the only one that calls for absolutely no engagement of the mind and leads to no fatigue. What follows is a list of the three methods for you to practice.

1. Su Dongpo’s theory on health (Dongo Zhilin, Su Shi’a Record in His Daily Life, Vol.1):
Health conscious people must exercise moderation in their eating habits. Only when plagued with hunger can you start eating and you should stop before the feeling of fullness sets in. After each meal, take a stroll outdoors until the food has been digested. Then return indoors for exercises. You can freely decide whether to do the exercises in daytime or at night, seated or lying down. The only important thing is to keep your body from moving and stay immobile like a wooden statue. Then, in a combination of Buddhist and Daoist methods, gaze at the tip ofyour own nose while counting the number of exhalations and inhalations through your nose. The key is to empty your mind and not to force anything. When counting, count either all the exhalations or all the inhalations, not both.So each act of breathing, exhaling and inhaling, counts as one, not two. After you’ve counted hundreds of times, your mind will be a blank and your body motionless as a rock. Since you need not force anything on your mind and body, both will naturally enjoy tranquility.

After you’ve counted thousands of times, or if you have no more strength to go on counting, you can switch to another method, called “follow the breath.” When you exhale, let your mind follow the air out of the body. When you inhale, let your mind follow the air on its way in, not through the nostrils, but filling every pore like evaporation of cloud and fog. When you attain this level of accomplishment, all longstanding ailments and afflictions will gradually go away and you reach enlightenment, just like a blind man suddenly regaining sight. Able to see his way ahead now, he no longer needs guidance.

2. ZhuXi’s breath-adjustment method (The Complete Works Zhu Xi, Vol. 85):
Watching the tip of one’s own nose is the 14th of the 25 methods listed in The Surangama Sutra. Both Su Dongpo and Zhu Xi adopted the phrase, but each in a slightly different sense. In Zhu Xi’s words, this is a method applicable anywhere and at any time, provided you are relaxed and feel comfortable. Do not make yourself uncomfortable in any way. Stay calm and let things take their own course. Do not force anything. When tranquility reaches its height, the pendulum will naturally swing toward motion, like fish rising to the surface of the water in spring to breathe. When motion reaches its height, the pendulum swings naturally toward tranquility, like insects hibernating in winter to conserve energy. At this point, the qi in the body converges with the qi of heaven and earth, and the alterations of tranquility and motion unite with the movements of the universe. Words are inadequate to describe the wonders of this method. You may ask, who is behind all this? In fact, there is no one behind any of this. Everything is just a part of nature.

3. The Mind Tranquility method of Zhuangzi (Chapter IV, The Book of Zhuangzi):
Yan Hui asked Confucius, his teacher, about Zhuangzi’s Mind Tranquility method, and this was Confucius’ reply: Do not indulge in wild fancies. Gather all your thoughts to gether and then listen,not with your ears but with your mind. Then,listen not with your mind but with your qi.By this time, you should no longer be relying on your ears. Your mind and qi being at one, you should not be relying on your mind, either. Qi is something unsubstantial. It needs something to form a union with it. Only Dao can merge with the qi of the Great Void. If your mind attains the tranquility of the Great Void, you have made a success ofthe MindTranquility method.

There should be no division of stages to this method, but for the convenience of beginners, I’mgoing to divide the whole process into several steps and give some detailed instructions:

Step 1: “Gather all your thoughts together.” Before you begin the exercise, be sure to gather all your thoughts together and concentrate on the exercise. If any distracting thoughts remain, you will not b eable to do a good job of it.

Step2: “Listennotwithyourearsbutwithyourmind.”Once
you have completed Step 1, you are ready to begin to “listen,” but definitely not to listen with your ears to Conventional sounds. You may get skeptical and ask, since it involves lis- tening, what am I supposed to listento, ifnot to sounds? No clear answer to this question can be found in the annotations to all kinds of theories.So let me make this clear: You begin by listening for the sound of breathing through your nostrils. The breathing of those with normal, unimpeded respiratory systems should be noiseless, which is why you are not supposed to listen with your ears.Even though there is no sound, you are aware ofthe speed and the strength ofexhalations and inhala- tions through the nostrils, as are even the hearing-impaired. That’swhytheinstructionsareto “listenwithyourmind.”

Step 3: As for “listen not with your mind but with your qi,” this can again be problematic. You may be able to get away with saying “listen with your mind” because the mind, after all, is sentient, but qi is not. How can you listen with qi? If the mind listens to qi, what does qi listen to? So how should this be explained? My answer is: when you have become quite accomplished in jinggong, your mind and your qi will be at one and inseparable. Qi becomes something impossible for the mind to listen to, hence the phrase “You must not listen with your mind.” At this point, your mind and your qi, though at one, may not have reached the state of the Void and there fore may still have a slight awareness of your breathing. If you keep on, you will soon lose all awareness of your breathing. During the brief period of transition, rather than listen to qi with your mind and set mind and qi against each other, it makes more sense to listen to qi with qi and wipe out any rift between the two. That’s why the instructions say “listen with qi.”

Step 4: As for “You should no longer be relying on your ears,” and “You should not be relying on your mind, either,” a beginner should first try to gather his thoughts together before concentrating on “listening,” but carrying this on for too long would be overdoing it. So go on to the next step. Stop listening. By this time, you are moving into the stage of the Void, where your mind and qi are at one, you are no longer aware of your breathing.You may appear to be asleep on the outside, but on the inside, it’s another story.

Setp 5: As for “Qi is something unsubstantial. It needs something to form a union with it. Only Dao can merge with the qi of the Great Void. If your mind attains the tranquility of the Great Void, you have made a success of the Mind Tranquility method,” after you have gone from the simpler to the more sophisticated stages, you naturally reach the state of the Void without having to direct your mind to it. If you will it, you won’t be able to get there. The entire process is to go from what you have acquired to what you were given by nature. So the fifth should be be experienced in the state you were born, but I will not get in to that,because it exceeds the limits of therapy. For our purposes, it sufiices to reach the state where your mind and your qi merge.

A summary of the three methods cited above: Su Dongpo’s method is to begin by counting your breathing, then stop counting and let it be. Zhu Xi’s method is to begin by watch- ing your nose, then stop watching it and let everything take its own course. Zhuangzi’s method is to begin by listening to your breath, then stop listening and let everything take its own course. The three methods begin differently but end on the same path. Learners can feel free to apply them in combination.

Young patients with stress-related disorders can be 70% or 80% cured by practicing these exercises for three months. Middleaged patients can be 50 to 60% cured after three month’s practice. However, symptoms can vary in degree. I was referring to more severe cases. Those with less severe symptoms can achieve full recovery. After you leave the sanatorium and return to your workplace, it would be advisable to practice twice a day, once in the morning and once at night, and make it a habit. Only then will you be able to keep what you have gained and be fully accomplished in this healing art.

Quiet Sitting The Daoist Approach for a Healthy Mind and Body by Weiqiao, Jiang p. 67 – 75

Eye Exercise

Yan Gong

Functions: Regulates the blood of the Liver Channel, soothes the liver, and improves vision.

Methods
1. Preparation
: Sit or stand, relax, look straight ahead, and expel any distracting thoughts.

2. Moving the Eyeballs in an Infinity Pattern. Move the eyeballs and imagine that there is a flow of Qi inside their orbits. Start the eye movements from slightly above the inner corner (the acupuncture point Jingming (U.B. 1)) of the left eye. Move the eyeballs along the

upper side left orbit toward the outer corner (canthus) and then, along the lower side of the left orbit to the point Jingming (U.B. 1) of the right eye. Continue by moving the eyeballs along the upper side of the right orbit to the right outer corner (canthus), then along the lower side of the right orbit back to left Jingming (U.B. 1). In other words, move the eyes in a figure-eight pattern. Do the exercise 8 times. Then repeat for another 8 times in the opposite direc- tion starting from the right Jingming (U.B. 1). Breathe natural- ly during the exercise. Direct the flow of Qi by will and allow the mind to follow the movement of Qi.

3. Pressing the Eyes to Guide Qi. Use the thumbs to press the internal upper corners of the orbits and concentrate on this location. Press backward on the orbits while inhaling then gently press the eyeballs while exhaling so that a distending sensation in the eyes is produced. Do this 8 times (Fig. 13).

4. Bathing the Eyes. Close the eyes slightly. Rub the flats of the four fingers together until they are warm, and then rub the eyes from the inner corners to the outer corners 24 times (Fig. 14). Use natural respiration and focus the attention under the hands.

Figure 13

Figure 14

 Application
This exercise is practiced to keep the eyes healthy as well as to prevent and cure near- and far-sightedness and astigmatism in adoles- cence. It also functions to regulate blood and Qi circulation in the Liver Channel in order to soothe the liver and improve eyesight. Better results can be obtained when it is done in combination with the exercise Soothing the Liver to Improve the Acuity of Vision. Eye Exercise can also be practiced for dizziness, discomfort of the eye, eye congestion, swelling, pain, and fatigue of the eye muscles in older people. At completion of the exercise, one should close the eyes slightly and rest for a moment.

Points for Attention
Practice the exercise 1–4 times a day. To relieve eye strain caused by reading or writing, practice methods 1 and 3 to allay eye fatigue and protect eyesight. Do not read in dim light and wear proper spectacles. Pay attention to eye hygiene and avoid eye fatigue.

 

Reference: Qigong for Treating Common Ailments: The Essential Guide to Self Healing by Xu Xiangcai p. 25-26

 

Ox Leading Posture

Qianniuzhuang

Movements:
1) Stand with feet shoulder-width apart and turn feet 45 de- grees to the left (right) with heels as an axis. Keep torso upright but turn it to extreme left, with knees slightly bent and drawn together, toes sticking to the ground.
2) Raise and naturally stretch arms to front of chest, elbows dropping slightly and pointing to the ground, with left palm facing downward and right palm upward.
3) Raise arms to backward left right) as torso
turns left Look at left (right).
ward. (Fig. 3)

Purpose:
This is a basic Zhuangong for the employment of capture skills, in which the hands are ready to catch, elbows ready to pull down, steps ready to close in and waist ready to turn, an ideal Zhuanggong for the practitioner to advance and retreat, assault and defend. Capture skills should be based on this fundamental posture. Practice in both directions.

Essentials:
1) Press closely together your elbows and knees and stick your feet firmly to the ground.

Reference:
Simplified Caputre Skills by Wang Xinde, Hai Feng Publishing Company 1983-84 p. 25
ISBN 9622380131

The Nei-yeh Inner Cultivation or Inward Training

Translated by Harold Roth

One
The vital essence of all things: 
It is this that brings them to life.
It generates the five grains below
And becomes the constellated stars above.
When flowing amid the heavens and the earth
We call it ghostly and numinous.
When stored within the chests of human beings,
We call them sages.

Two
Therefore this vital energy is:
Bright! - as if ascending from the heavens;
Dark! - as if entering an abyss;
Vast! - as if dwelling in an ocean;
Lofty! - as if dwelling on a mountain peak.
Therefore this vital energy
Cannot be halted by force,
Yet can be secured by inner power [Te].
Cannot be summoned by speech,
Yet can be welcomed by awareness.
Reverently hold onto it and do not lose it:
This is called "developing inner power."
When inner power develops and wisdom emerges,
The myriad things will, to the last one, be grasped.

Three
All the forms of the mind
Are naturally infused and filled with it [the vital essence],
Are naturally generated and developed [because of] it.
It is lost
Inevitably because of sorrow, happiness, joy, anger, desire, and profit-seeking.
If you are able to cast off sorrow, happiness, joy, anger, desire and profit-seeking,
Your mind will just revert to equanimity.
The true condition of the mind
Is that it finds calmness beneficial and, by it, attains repose.
Do not disturb it, do not disrupt it
And harmony will naturally develop.

Four
Clear! as though right by your side.
Vague! as though it will not be attained.
Indescribable! as though beyond the limitless.
The test of this is not far off:
Daily we make use of its inner power.
The Way is what infuses the body,
Yet people are unable to fix it in place.
It goes forth but does not return,
It comes back but does not stay.
Silent! none can hear its sound.
Suddenly stopping! it abides within the mind.
Obscure! we do not see its form.
Surging forth! it arises with us.
We do not see its form,
We do not hear its sound,
Yet we can perceive an order to its accomplishments.
We call it "the Way."

Five
The Way has no fixed position;
It abides within the excellent mind.
When the mind is tranquil and the vital breath is regular,
The Way can thereby be halted.
That Way is not distant from us;
When people attain it they are sustained
That Way is not separated from us;
When people accord with it they are harmonious.
Therefore: Concentrated! as though you could be roped together with it.
Indiscernible! as though beyond all locations.
The true state of that Way:
How could it be conceived of and pronounced upon?
Cultivate your mind, make your thoughts tranquil,
And the Way can thereby be attained.

Six
As for the Way:
It is what the mouth cannot speak of,
The eyes cannot see,
And the ears cannot hear.
It is that with which we cultivate the mind and align the body.
When people lose it they die;
When people gain it they flourish.
When endeavours lose it they fail;
When they gain it they succeed.
The Way never has a root or trunk,
It never has leaves or flowers.
The myriad things are generated by it;
The myriad things are completed by it.
We designate it "the Way."

Seven
For the heavens, the ruling principle is to be aligned.
For the earth, the ruling principle is to be level.
For human beings the ruling principle is to be tranquil.
Spring, autumn, winter and summer are the seasons of the heavens.
Mountains, hills, rivers, and valleys are the resources of the earth.
Pleasure and anger, accepting and rejecting are the devices of human beings.
Therefore, the sage:
Alters with the seasons but doesn't transform,
Shifts with things but doesn't change places with them.

Eight
If you can be aligned and be tranquil,
Only then can you be stable.
With a stable mind at your core,
With the eyes and ears acute and clear,
And with the four limbs firm and fixed,
You can thereby make a lodging place for the vital essence.
The vital essence: it is the essence of the vital energy.
When the vital energy is guided, it [the vital essence] is generated,
But when it is generated, there is thought,
When there is thought, there is knowledge,
But when there is knowledge, then you must stop.
Whenever the forms of the mind have excessive knowledge,
You loose your vitality.

Nine
Those who can transform even a single thing, call them "numinous";
Those who can alter even a single situation, call them "wise."
But to transform without expending vital energy; to alter without expending wisdom:
Only exemplary persons who hold fast to the One are able to do this.
Hold fast to the One; do not loose it,
And you will be able to master the myriad things.
Exemplary persons act upon things,
And are not acted upon by them,
Because they grasp the guiding principle of the One.

Ten
With a well-ordered mind within you,
Well-ordered words issue forth from your mouth,
And well-ordered tasks are imposed on others.
Then all under heaven will be well-ordered.
"When one word is grasped,
All under the heavens will submit.
When one word is fixed,
All under heavens will listen."
It is this [word "Way"] to which the saying refers.

Eleven
When your body is not aligned,
The inner power will not come.
When you are not tranquil within,
Your mind will not be ordered.
Align your body, assist the inner power,
Then it will gradually come on its own.

Twelve
The numinous [mind]: no one knows its limit;
It intuitively knows the myriad things.
Hold it within you, do not let it waver.
To not disrupt your senses with external things,
To not disrupt your mind with your senses:
This is called "grasping it within you."

Thirteen
There is a numinous [mind] naturally residing within;
One moment it goes, the next it comes,
And no one is able to conceive of it.
If you loose it you are inevitably disordered;
If you attain it you are inevitably well ordered.
Diligently clean out its lodging place
And its vital essence will naturally arrive.
Still your attempts to imagine and conceive of it.
Relax your efforts to reflect on and control it.
Be reverent and diligent
And its vital essence will naturally stabilize.
Grasp it and don't let go
Then the eyes and ears won't overflow
And the mind will have nothing else to seek.
When a properly aligned mind resides within you,
The myriad things will be seen in their proper perspective.

Fourteen
The Way fills the entire world.
It is everywhere that people are,
But people are unable to understand this.
When you are released by this one word:
You reach up to the heavens above;
You stretch down to the earth below;
You pervade the nine inhabited regions.
What does it mean to be released by it?
The answer resides in the calmness of the mind.
When your mind is well-ordered, your senses are well-ordered.
When your mind is calm, your senses are calmed.
What makes them well-ordered is the mind;
What makes them calm is the mind.
By means of the mind you store the mind:
Within the mind there is yet another mind.
That mind within the mind: it is an awareness that precedes words.
Only after there is awareness does it take shape;
Only after it takes shape it there a word.
Only after there is a word is it implemented;
Only after it is implemented is there order.
Without order, you will always be chaotic.
If chaotic, you die.

Fifteen
For those who preserve and naturally generate vital essence
On the outside a calmness will flourish.
Stored inside, we take it to be the well-spring.
Floodlike, it harmonizes and equalizes
And we take it to be the fount of the vital energy.
When the fount is not dried up,
The four limbs are firm.
When the spring is not drained,
Vital energy freely circulates through the nine apertures.
You can then exhaust the heavens and the earth
And spread over the four seas.
When you have no delusions within you,
Externally there will be no disasters.
Those who keep their minds unimpaired within,
Externally keep their bodies unimpaired,
Who do not encounter heavenly disasters
Or meet with harm at the hands of others,
Call them Sages.

Sixteen
If people can be aligned and tranquil,
Their skin will be ample and smooth,
Their eyes and ears will be acute and clear,
Their muscles will be supple and their bones will be strong,
They will then be able to hold up the Great Circle [of the heavens]
And tread firmly over the Great Square [of the earth].
They will mirror things with great purity.
And they will perceive things with great clarity.
Reverently be aware [of the Way] and do not waver,
And you will daily renew your inner power,
Thoroughly understand all under the heavens,
And exhaust everything within the Four Directions.
To reverently bring forth the effulgence [of the Way]:
This is called "inward attainment."
If you do this but fail to return to it,
This will cause a wavering in your vitality.

Seventeen
For all [to practice] this Way:
You must coil, you must contract,
You must uncoil, you must expand,
You must be firm, you must be regular [in this practice].
Hold fast to this excellent [practice]; do not let go of it.
Chase away the excessive; abandon the trivial.
And when you reach its ultimate limit
You will return to the Way and the inner power.

Eighteen
When there is a mind that is unimpaired within you,
It cannot be hidden.
It will be known in your countenance,
And seen in your skin colour.
If with this good flow of vital energy you encounter others,
They will be kinder to you than your own brethren.
But if with a bad flow of vital energy you encounter others,
They will harm you with their weapons.
[This is because] the wordless pronouncement
Is more rapid than the drumming of thunder.
The perceptible form of the mind's vital energy
Is brighter than the sun and moon,
And more apparent than the concern of parents.
Rewards are not sufficient to encourage the good;
Punishments are not sufficient to discourage the bad.
Yet once this flow of vital energy is achieved,
All under heaven will submit.
And once the mind is made stable,
All under heaven will listen.

Nineteen
By concentrating your vital breath as if numinous,
The myriad things will all be contained within you.
Can you concentrate? Can you unite with them?
Can you not resort to divining by tortoise or milfoil
Yet know bad and good fortune?
Can you stop? Can you cease?
Can you not seek it in others,
Yet attain it within yourself?
You think and think about it
And think still further about it.
You think, yet still cannot penetrate it.
While the ghostly and numinous will penetrate it,
It is not due to the power of the ghostly and numinous,
But to the utmost refinement of your essential vital breath.
When the four limbs are aligned
And the blood and vital breath are tranquil,
Unify your awareness, concentrate your mind,
Then your eyes and ears will not be over-stimulated.
And even the far-off will seem close at hand.

Twenty
Deep thinking generates knowledge.
Idleness and carelessness generate worry.
Cruelty and arrogance generate resentment.
Worry and grief generate illness.
When illness reaches a distressing degree, you die.
When you think about something and don't let got of it,
Internally you will be distressed, externally you will be weak.
Do not plan things out in advance
Or else your vitality will cede its dwelling.
In eating, it is best not to fill up;
In thinking, it is best not to overdo.
Limit these to the appropriate degree
And you will naturally reach it [vitality].

Twenty-one
As for the life of all human beings:
The heavens brings forth their vital essence,
The earth brings forth their bodies.
These two combine to make a person.
When they are in harmony there is vitality;
When they are not in harmony there is no vitality.
If we examine the Way of harmonizing them,
Its essentials are not visible,
Its signs are not numerous.
Just let a balanced and aligned [breathing] fill your chest
And it will swirl and blend with your mind,
This confers longevity.
When joy and anger are not limited,
You should make a plan [to limit them].
Restrict the five sense-desires;
Cast away these dual misfortunes.
Be not joyous, be not angry,
Just let a balanced and aligned [breathing] fill your chest.

Twenty-two
As for the vitality of all human beings:
It inevitably occurs because of balanced and aligned [breathing].
The reason for its loss
Is inevitably pleasure and anger, worry and anxiety.
Therefore, to bring your anger to a halt, there is nothing better than poetry;
To cast off worry there is nothing better than music;
To limit music there is nothing better than rites;
To hold onto the rites there is nothing better than reverence;
To hold onto reverence there is nothing better than tranquility.
When you are inwardly tranquil and outwardly reverent
You are able to return to your innate nature
And this nature will become greatly stable.

Twenty-three
For all the Way of eating is that:
Overfilling yourself with food will impair your vital energy
And cause your body to deteriorate.
Over-restricting your consumption causes the bones to wither
And the blood to congeal.
The mean between overfilling and over-restricting:
This is called "harmonious completion."
It is where the vital essence lodges
And knowledge is generated.
When hunger and fullness lose their proper balance,
You make a plan to correct this.
When full, move quickly;
When hungry, neglect your thoughts;
When old, forget worry.
If when full you don't move quickly,
Vital energy will not circulate to your limbs.
If when hungry you don't neglect your thoughts of food,
When you finally eat you will not stop.
If when old you don't forget your worries,
The fount of your vital energy will rapidly drain out.

Twenty-four
When you enlarge your mind and let go of it,
When you relax your vital breath and expand it,
When your body is calm and unmoving:
And you maintain the One and discard the myriad disturbances,
You will see profit and not be enticed by it,
You will see harm and not be frightened by it.
Relaxed and unwound, yet acutely sensitive,
In solitude you delight in your own person.
This is called "revolving the vital breath":
Your thoughts and deeds seem heavenly.

Twenty-five
The vitality of all people
Inevitably comes from their peace of mind.
When anxious, you loose this guiding thread;
When angry, you lose this basic point.
When you are anxious or sad, pleased or angry,
The Way has no place to settle.
Love and desire: still them!
Folly and disturbance: correct them!
Do not push it! do not pull it!
Good fortune will naturally return to you,
And that Way will naturally come to you
So you can rely on and take counsel from it.
If you are tranquil then you will attain it;
If you are agitated then you will lose it.

Twenty-six
That mysterious vital energy within the mind:
One moment it arrives, the next it departs.
So fine, there is nothing within it;
So vast, there is nothing outside it.
We lose it
Because of the harm caused by mental agitation.
When the mind can hold on to tranquility,
The Way will become naturally stabilized.
For people who have attained the Way
It permeates their pores and saturates their hair.
Within their chest, they remain unvanquished.
[Follow] this Way of restricting sense-desires
And the myriad things will not cause you harm.
Reference: http://www.stillness.com/tao/neiyeh.txt
Book: Harold D. Roth Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism
ISBN 0231115652

Essences of Liu Zi Jue Health Preserving Formula

Zhang Mingliang, Ma Ling

We not only exercise zang fu-organs in Liu Zi Jue

As is known to all, in Liu Zi Jue the five elements, five voices and five zang-organs correspond with each other. For example, “he” (Chinese character“呵”)is a tongue voice corresponding with heart—fire, “hu” (Chinese character“呼”)is a larynx voice corresponding with spleen—earth, “chui” (Chinese character“吹”)is a lip voice corresponding with kidneys—water, “xu” (Chinese character“嘘”) (“xi” (Chinese character“嘻”)) is a teeth voice corresponding with liver (gallbladder)—wood and “xi” (Chinese character“呬”) is a dental voice corresponding with lungs—gold, “xi” (嘻) connects Shaoyang pulse which can unobstruct not only the gallbladder meridian but also the triple energizer pulse. As held in Chinese traditional medicine, “Shaoyang is the hub”. Qi of the whole body can be regulated by connecting Shaoyang, and the usage of triple energizer is just to unobstruct various Qi all over body. Therefore, there comes the correspondence with zang fu-organs in Liu Zi Jue, “xu- liver, he- heart, hu- spleen, xi- lungs, chui- kidneys and xi-triple energizer”. But from many years of teaching practices we have found that some people wrongly think that due to the correspondence of the above six characters with zang fu-organs, Health Qigong•Liu Zi Jue is to exercise zang fu-organs and has no connection with limb joints or mentality. But the fact is on the contrary. The key point resulting in this misunderstanding is mixture of differences between zang fu-organs in Chinese traditional medicine and western medicine.

As held in the doctrine of Viscera and Their Manifestations in traditional Chinese Medicine, human body is a unity with five zang-organs as the center. Every component of human body is its integral part no matter in respects of structure, performance or in physiopathology, while five zang-organs is the core of activities of human life. The six hollow organs together with other body parts as well as various spirits and emotions respectively belong to the five viscera, thus forming the five general systems of human body. The five general systems are mainly divided according to functions, which includes the whole body functions in the five viscera. In further detail, it can be divided into three levels, i.e. form, Qi and spirit. Form is body, Qi is the functions of body and spirit is spiritual awareness. Spiritual activities such as five minds of Shen (spirit), Hun (mind), Po (soul), Yi (willingness), Zhi (ambition)and seven emotions of Xi (joy), Nu (anger), You(worry), Si(anxiety), Bei(sadness), Kong(fear), Jing(panic) are closely connected with five viscera. It shows that in Liu Zi Jue we exercise the five systems and therefore the whole body. Exercise of the five systems equals exercise of the whole body internally and externally, thus overall regulating humans’ body and spirit.

Why is it Liu Zi Jue instead of Wu Zi Jue?

According to theories of traditional Chinese Medicine, human body is a unity consisting of five viscera, namely liver, heart, spleen, lungs and kidneys. Then someone might ask why it is Liu Zi Jue instead of Wu Zi Jue? This is related to the sixth Zi Jue—“xi” Zi Jue.

The “xi” Zi Jue corresponds with triple energizer. Triple energizer divides human body from the perspective of Qi, namely functions; it is a parallel concept with zang fu-organ. Triple energizers consist of upper energizer, middle energizer and lower energizer. Generally speaking, above diaphragm is upper energizer, which includes heart and lungs; between diaphragm and navel is middle energizer which includes spleen and stomach; below navel is lower energizer which includes liver and kidneys, large and small intestines and bladder. The upper energizer is like mist for its function is like rising mist. The middle energizer is like foam for its transport, decomposition and fermentation functions. The lower energizer is like ditch for it controls the water metabolism of human body, like a river flowing downwards.

The upper energizer, like mist, is upwards; the lower energizer, like ditch, is downwards and the middle energizer, like foam, is for transporting, it is from this perspective that triple energizers divide functions of human body. The upper energizer equals function of heart and lungs, middle energizer equals the function of spleen and stomach and lower energizer includes functions of liver and kidneys, regulating exercise of triple energizers is just regulating five viscera and further regulating the whole body. As said above, respective exercising of liver, heart, spleen, lungs and kidneys, together with exercise of triple energizers consist exercising of the entirety. To make it more impressive, in Liu Zi Jue every zang fu-organ is firstly exercised in linearity and then follows the whole body. So it was Liu Zi Jue instead of Wu Zi Jue that ancient people advocated. Besides, “the whole body” exercise is especially emphasized in theories of traditional Chinese medicine, so it is necessary to specially add an exercise aimed at triple energizers.

The sequence of practicing Liu Zi Jue

The sequence of practicing Health Qigong•Liu Zi Jue is arranged according to the mutual generation of five elements in the theory of five elements corresponding with zang fu-organs in traditional Chinese medicine. The liver corresponds with wood which flourishes in spring, the head of four seasons, so “xu” Zi Jue is firstly practices; heart corresponds with fire which can be generated from wood, so “he” Zi Jue is practiced second; spleen corresponds with earth which is generated from fire, so “hu” Zi Jue is practiced next; ”xi” Zi Jue is practiced after “hu” Zi Jue to regulate stomach, which corresponds with gold generated from spleen earth; kidneys corresponds with water, which is generated from gold, so followed nourish kidneys by practicing “chui” Zi Jue, finally the Qi of five organs are nourished. Triple energizers control Qi of the whole body. Finally practice “xi” Zi Jue to regulate triple energizers, which can make Qi and blood all over body flow smoothly to achieve the goal of health and long life.

The Liu Zi Jue is practiced in the sequence of mutual generation of five elements. The five elements theory in fact is a large and complicated knowledge which can be arranged as a chapter to learn in Traditional Chinese Medicine colleges. To make it easy to remember the corresponding sequence of Liu Zi Jue and five elements, here is a simple description to help memorizing. The method is: wood generates fire, for wood will be easily burn with fire; fire generates earth, for ashes after the fire extinguishes turns to earth; earth generate gold for gold originates from earth and is drawn from earth; gold generates water for heated gold will turn to liquid like water; and water generates wood for water nourishes wood.

Diagram of Mutual Generation of Five Elements

Liu Zi Jue is Qi Jue (qi formula) instead of voice formula

Pronunciation, mouth shape and breath are special practicing methods of Health Qigong•Liu Zi Jue, and also are the core, difficult and focus points to master the practicing method of Health Qigong•Liu Zi Jue. In practicing Liu Zi Jue, besides breathing in and out, we also adjust and control the upward-downward-inward-outward movement by using special mouth shape to respectively forming six special breathing and voicing methods as “xu, he, hu, xi, chui, xi” corresponding with liver, heart, spleen, lung, kidney and triple energizers of human body. The flowing line of breath going through throat, tongue, dental part, teeth and lips is closely connected with the mouth shape. Six special breath flowing methods are generated from six mouth shapes, which further influence the internal Qi and the functions of corresponding zang-fu organs. Pronunciation can be divided into two types, “breathe to voice” is producing sound, “breathe without voice” is tonguing, which are different from each other. Producing sound and tonguing are both to normalize mouth shape. The general requirement on practitioners is “breath without voice”.

From the perspective of pronunciation, we can normalize mouth shape by the method of pronunciation, control breath with normalized mouth shape and influence zang fu-organs with breath. Different mouth shape or pronunciation corresponds with different functions of Qi, so we exercise the zang fu-organs with different mouth shapes and pronunciations, in other word, we can influence zang fu-organs by controlling breath. This proves that breath instead of voicing is the key of breathing in Liu Zi Jue. Therefore, Liu Zi Jue is breath Zi Jue instead of voice Zi Jue. This is also why it was called “Liu Zi Qi (six-character qi)”, “Liu Qi Jue (six-qi formula)” or “Liu Zi Qi Jue (six-character qi jue)”.

The learning procedures of pronunciation, mouth shape and breath is, first normalize the mouth shape by method of correcting pronunciation, and then control the entry/exit of breath inside body with normalized mouth shape. Different thickness, size and location of breath in and out will regulate the Qi activity of different parts of zang fu-organs. The method of learning pronunciation, mouth shape and breath is, learn by an example of “xu” Zi Jue to analyze its pronunciation, mouth shape, breath and its method, corresponding zang fu-organs and functions. Get to know how to read and practice and why to practice like this etc and you will yield twice with half effort. Because other Zi Jue are just different in practicing methods, they have many similarities with “xu” Zi Jue in such aspects as their key points and principles.

Reference:
Essences of Health Qigong Liu Zi Jue Health Preserving Formula jsqg.sport.org.cn

Links:
Liu Zi Jue (Six Healing Sounds) wikipedia.org