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

How to do better in the exercise of the Health Qi Gong Ba Duan Jin

The Health Qi Gong Ba Duan Jin is popular in the mass for its being easiness to learn and obvious health care effect. In order to further standardize it and better cater to the requirements of routine demonstration, I sum up the following items including its whole style, main points of each movement, common mistakes and corrections based on my own experience of teaching and directing for a long time for the reference of the practicers.

The whole style of the Health Qi Gong Ba Duan Jin

About the movements

The Health Qi Gong Ba Duan Jin is one kind of Daoyin skills characterized as the movements of the limbs of which can strengthen the tendons and bones, regulate the visceral organs, dredge the meridians and modulate the circulation of Qi and blood and achieve the goal of health-keeping. Its main feature is upright posture and round movements. It seems that all the movements are level in the horizon direction and line-like in the perpendicular direction with the gentle and slow rhythm. But it combines the square with the round as well as the relaxation and agility just like in each routine. For example, in the routine of posing as an archer shooting both left-and-right-handed, raise the hands in front of the chest with left hand out and both palms facing inward and separately stretch out the hand just like shooting the archer and then downcast half-moon by the side. In this routine, the movement starts from the horizontal level position and runs half round. It can embody the strength of the stretch in the course of archer-shooting and beauty of relaxation and gentleness in the course of retraction. The above-mentioned characteristics is naturally accessible at the stage of proficiency of which includes relaxation and quietness, differentiation of excess and deficiency, hardness and softness. The beginners should grasp the main points of each routine and seek for the correct of the movements at first and then for its fluency.

About the breath

Reverse abdominal breath is used in the Health Qi Gong Ba Duan Jin combined with anus-lifting breath. The practicer can do as the following: lift the anus and adduct the abdomen and raise the diaphragmatic muscle in the course of inhalation and vice versa in exhalation abiding by the rule of inhalation in the course of lifting, opening and storing as well as exhalation in the course of lowering, closing and dispensing which combined with the movements. In the alternative turn of relaxation and agility, motion and quietness breath-holding way is applied for the main movements in each routine. For example, in the routine of holding the hands high with palms up to regulate the internal organs, to inhale while lifting the hands and keep breath-holding while keeping the posture of stretch and exhale while lowering the arms. The beginner should use the natural breath and needn’t keep the breath deep, regular, prolong and the combination of the breath and the movements on purpose to avoid the occurrence of dizziness, nausea, palpitation and short breath etc. Let the nature do its course and do whatever you are able to do in the combination of the movements with the breath and get the state of self-regulation step by step.

About the mind

The mind action is to contemplate the process of the movement rather than to think about one single thing. It is different at the different stage. The mind acts on the main points and style of the routine with the correct and exact movements at the beginning. It should act on the characteristics and combination of the routine with the breath in the advanced stage with gradual improvement of movement quality with the relaxation of the muscles. While in the last stage, the mind should act on the harmonious state with the breath. The practicer should rid of all kinds of nervous state at that time under the condition of relaxation, quietness and happiness with the natural and skilled routines.

The main points, common mistakes and corrections of the routines

Ready position

The key points: put the arms perpendicular by the sides with palms backward and turn palms forward by the sides of the angle of 450 and hold the hands in a semicircle in front of the abdomen with upright backbone and neck, relaxed chest and waist and contracted abdomen and hip as sitting in the high stool.

Common mistakes: to shrug shoulders lifting the arms by the sides; lift the elbow while holding the hands in a semicircle with the thumbs bending upwards and the other four fingers obliquely directing at the ground and with the waist falling down, legs kneeling and splayfoot.

Corrections: to pull down the shoulders and elbows while lifting the arms by the side and relax the wrist and the fingers while holding the hands in a semicircle with the fingertips face-to-face and the thumbs level. The ready position plays an important role in adjourning the different sections and recurrently occurs in the break of the routines. It can be taken as the basic training way in the exercise. Better exercise of it can improve the demonstration level and health effect.

Routine 1 holding the hands high with palms up to regulate the internal organs

Key points: to lift the hands and turn the palms upward in the chest; expand the chest and the body; raise the head and look at the hands with slightly pulling back the chin and craning up the head with a pause, drag perpendicularly the backbone with the strength applied to the palms, relax the waist and lower the buttocks while setting down the palms, hold the shoulders and elbows down, relax the wrists and fingers and keep the upper body straight and centered.

Common mistakes: Head not held enough when lifting the hands. The movement stops midway when keeping the palms stretch. The shoulders and arms are rigid when lowering the palms.

Corrections: Raise the head and look at the hands while lifting the hands and spreading the chest and upper body with raising the chin to support the action firstly and then pulling it to aid the elevation of the hands and keeping the posture of stretch for two seconds. Strength should be focused at the lower part of the palms. Hold the shoulders and elbows down at first while putting down the palms and thereafter let the arms naturally down with the body upright and wrists and fingers relaxed.

Routine 2 posing as an archer shooting both left-and-right-handed

Key points: Hold the shoulders and elbows down while raising the hands in front of the chest with the palms below the shoulders. Strength starts from the backbone while shooting archer. Expand the chest and stretch the shoulders with the wrists and fingers upright. Turn the head enough and pull one hand with the thumb and the other four fingers close each other and bending them tightly with the arm level with the chest. Push the other hand with the wrist and fingers upright and palm hollow. Keep above-mentioned position for two seconds just like an archer shooting the eagles.

Common mistakes: hunch the shoulders and fall down the waist with the biased body weight; kneel while standing with the horse stance and the foot scrapes the ground and shakes while pulling back it with clumsy gait.

Corrections: Let the neck and the upper body upright and the shoulders down and raise the head enough while shooting the arrow with the gait transformation clear. Kneel joint is not beyond the toe-tips and stand apart leveling while pulling and pushing the hands. The height of the horse stance can be adjusted according to different condition and enforcement should be avoided to deform the movements. The strength of the limbs should be developed step by step in the course of the exercise.

Routine 3 Holding one arm aloft to regulate the functions of the spleen and stomach

Key points: The strength should be applied at the base of the palm while lifting and pressing one arm together with expanding the chest and body, loosening and stretching the waist.

Common mistakes: Fingers pointing in the wrong direction while lifting and pressing the arms; elbows not bent enough; dragging strength not enough for two arms; and the upper body not straight enough.

Corrections: Make the hands level and the tip of fingers straight while lifting and pressing them; and the elbows slightly bent and stretched in opposite directions.

Routine 4 Looking backwards to prevent sickness and strain

Key points: Keep the head and the back erect and turn the arms outward enough and expand the shoulders and the chest, turn the head but not the body.

Common mistakes: The upper body over-stretch backward while turning outward the arms and not enough turning of the head and arms.

Corrections: Pull in the chin while turning outward the arms; keep the upper body straight while turning backward; Look at the angle of 45 of obliquely post-downward direction while turning the head; The ulnaris side of the arm turn outward to the greatest extent and keep the position for two seconds.

Routine 5 Swinging the head and lowering the body to relieve the stress

Key points: Tuck in the buttocks and hips and keep the upper body straight when assuming the horse stance; When swinging the upper body, the neck and buttocks should be stretched away from each other slowly and gently and in a round and flowing manner.

Common mistakes: Neck stiff and buttocks not turned enough when swinging the upper body; Upper body tilted too much leading it to sway from side to side.

Corrections: Relax the muscles of the neck to the utmost while turning the head with the speed of the head slower than the buttocks; Pull in the chest and look upward while turning backward the head; Pull in the abdomen while turning forward the buttocks and fall down the waist and then keep the body straight while turning backward. It is difficult to turn the buttocks while standing the horse stance. The practicer can do the movements step by step at first and do it together at last.

Routine 6 Moving the hands down the backs and legs and touching the feet to strengthen the kidneys

Key points: Turn the wrists to the utmost while moving the hands under the armpits; Relax the backbone gradually and lower the shoulder enough while bending over and rubbing the feet; The hands forwardly protrude and stretch the backbone to pull up the upper body while standing up.

Common mistakes: Bending the knees and lowering the head while lowering the hands. Raising the upper body before lifting the arms.

Corrections: Straight the knees and raise the head while lowering the hands and the extent is adjustable by oneself; Lift the arms first and raise the upper body with the arms near the ears.

Routine 7 Thrusting the fists and making the eyes glare to enhance the strength

Key points: Keep the body straight while squatting down in the horse stance and adjust the height of it by oneself; Make the eyes glare at the clenched fist when it is thrust out; Try to grasp the floor with the toes, twist the waist enough and apply strength along the shoulder to the fist and clench fingers forcefully.

Common mistakes: The upper body tilts forward and the shoulder and elbow are raised when thrusting the fist out; when withdrawing the fist, too little power is applied to clench the fingers and twist the wrist.

Corrections: Thrust the fist from near the ribs; Make the head erect and the upper body straight; relax the shoulders and make the elbow slightly bent to send force to the front of the fist. When withdrawing the fist, first spread the fingers, twist the wrist fully and then clench the fingers with force.

Routine 8 Raising and lowering the heels to cure diseases

Key points: When raising the heels, try to grasp the floor with the toes and apply maximum strength to the raising. Keep the thighs together. Keep the neck craned to push up with the head. Be careful to maintain the balance while pushing. Clench the teeth when tapping the heels on the floor and keep the shoulders and arms down and the whole body relaxed.

Common mistakes: Raising the shoulders and failing to maintain the balance while raising the heels. Feet tapping are too fast with too much strength while falling down.

Corrections: Try to grasp the floor with the toes, keeping the thighs together. Pull in the buttocks and contract the abdomen with the shoulders down and the head erect. Slowly lower the feet halfway at first and slightly tap the floor while tapping the floor with the heels.

Close form

Key points: Adopt a calm approach with the whole body relaxed and the breath natural. Air and energy should be dispatched to the Dantian point.

Common mistakes: Close the routine in a rush or take a walk after completion. Not spend enough time regulating the mind and thoughts.

Corrections: Keep body in a calm and composed state. Before starting the routine, it is useful to do such cooling-down exercises as rubbing the palms and backs of the hands, massaging the face and relaxing the limbs.

Reference:
How to do better in the exercise of the Health Qi Gong Ba Duan Jin Chinese Health Qigong Association jsqg.sport.org.cn

Zhuang Zi’s eight kinds of methods for health cultivation

Zhuang Zi is one of the prominent philosophers in the era of battle nation. He has done much study about man’s spirit, integrity, nature-cultivation, heart-cultivation and advocated the nature-cultivation of unselfishness, few desires, quietness and transcendence.

Unselfishness. In the opinion of Zhuang Zi, selfishness is the origin of all evils and diseases. One is certain to worry about the gain and loss for everything and be in a state of restlessness if he is often self-centered and calculative and then overstrains of his body and exhaustion of his essence will ensue in a long run. In order to live for a long life one should be broad-minded, high-spirited, optimistic, free from fame and gain and unselfish.

Few desires. Neither abstinence from desires nor self-indulgence is helpful to nature-cultivation. Self-indulgence is certain to make one get into trouble or catch a disease. One won’t cheat or humiliate the other sex with little sexual passion. One won’t murder for money with little desire for substance. One won’t feign compliance, cut corners, play down the others and boost oneself with little desire for power. One who know his honour and disgrace and his place can be called the man with the nature of justice, honest and unselfishness who can be healthy and live at rest. In the present time, there is too much temptation all over the world. Most people are hunting for the happiness of substance and impatient, and someone is addicted in the desire for power, profit, sex, greed and hobbies. One will lose his temper and take it out on others when he is dissatisfied with what he had. Thereafter, those bad emotions such as worry, anxiety, depression, mourn, regret and anger will ensue and hurt his body.

Quietness. One can’t be affected by disaster nor attacked by exogenous pathogen with mental stability as well as indifference to fame or gain in the daily life and social intercourse. Quietness can restrain anger, rid of worry, settle down the mind and cultivate the health. Rather than thinking of nothing, quietness is one kind of mind state that should make one be far from the music and sex pleasure, out of win or loss, gain or loss, honour or disgrace, neither worry nor overstrain should exist. There is too much spirit-dispersing temptation including money, rank, fame and gain, beauty etc in the world. In this confused world, one should keep calm and out of power, fame and gain, money and scene of debauchery. Such mind state will make those bad emotions like nervousness, worry, anger, jealousy and hatred far from you and keep your mind calm. Quietness can make your mind at rest, Qi and blood circulation normal and then the modulation of your body will be normal and you will be healthy and live a long life.

Transcendence. There is a vivid metaphor in the book of Zhuang Zi, which the pheasant in waters can survive because of their optimism. They enjoy their lives, peck and drink something from time to time. It is not the same for the caged birds. It is certain that one will worry if he is imprisoned in the spirit shackles. That will be harmful to his health. Therefore, he advocates that one should be optimistic and open-minded, not be moved by grief and joy and enjoy his life. Zhuang Zi looks upon the life in an unprejudiced manner and let the nature take its course. He lives a hard life and from hand to mouth sometimes. He doesn’t care about all of that. His wife was dead and Hui Zi went to mourn for her. He started to sing instead of weeping. Hui Zi criticized him for his singing. He said calmly: at first, I am very sad about her death, and then I thought about carefully how man comes and goes in this world. I have the idea that man changes from the non-biotic substance. Figure takes shape and man has a life when Qi gathers. Man is dead when Qi scatters. Now my wife’s body is dead and will change into non-biotic substance. So I celebrate and say a farewell to my wife for her regression to the nature in the way of singing with beating the tub. What he said is not certain to be reasonable, but his transcendent and open-minded manner treating his life is worth advocating.

Reference:
Zhuang Zi’s eight kinds of methods for health cultivation Chinese Health Qigong Association

Links:
Zhuangzi (Chuang Tzu) wikipedia.org

Theory of essence Qi and spirit

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

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

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

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

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

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

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

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

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

Guolin Qigong

The Guo Lin Story

Ms. Guo Lin was a teacher of traditional Chinese painting and was diagnosed with uterine cancer at age 43 and had her uterus removed in 1949 while she was in Shanghai, China. In 1960, the cancer was found to have spread to her bladder, so her doctors removed half her bladder. However, this did not help, her cancer remained and spread and after four other operations, the doctors gave up and in 1964, told her she had only six months to live.

She did not give up hope, but she did not know what to do. As she was cleaning up her home, she found ancient Qigong texts left to her by her late grandfather (a Taoist priest) and began to practice these forms. She found them to be very effective. After six months, she found that her cancer had gone into remission.

In 1970 she started teaching other cancer patients in the parks of Beijing. Her style was called New Qigong Therapy and soon, word was spreading that many of her students were benefiting from this “new” qigong. By 1977 she had gained national prominence and was teaching about 400 students daily in Beijing. She worked tirelessly until her death in 1984 at age 78 (of a cerebral hemorrhage), after having survived cancer for over 34 years and after helping thousands recover from the pain and suffering of various ailments. She had travelled throughout China to lecture, teach and demonstrate.

Now her Qigong style is named in her honor, and it has spread to many countries around the world.

There was a TV special on health called “The Healing Heart”. Near the end of the special was a segment on Guo Lin Qigong. It was about the Shanghai Cancer Recovery Club. These people, instead of being passive in their fight with cancer, were out everyday walking, moving, and breathing in a very special way.

All over Shanghai there were people getting together every morning, hundreds of people in dozens of places, to practice these Qigong forms to help fight their cancer. These groups were run solely by cancer survivors who had used this Qigong. At the time the show was taped, in Shanghai alone, there were almost 3,000 people in these cancer recovery clubs, and besides the Qigong classes they also scheduled group trips, met for yearly anniversaries of members survival, and generally supported each other in their fight.

Now, over a million Chinese with a variety of chronic diseases have learned Guo Lin Qigong, and the various groups claim to have an amazing amount of success (over 80%). One must take these types of claims with a grain of salt, since many of the people may not have been medically diagnosed. However, many hospitals that treat cancer in China will recommend Gou Lin Qigong as part of the treatment.

Guo Lin Qigong was credited as an agent in many cases of cancer remission by the Chinese government. These successes inspired the creation of a cancer survivors club in Beijing, then spreading to many other cities. Today, Guo Lin Qigong clubs can be found all over China. There have been studies done, in China, that seem to prove or provide evidence as to this Qigong’s effectiveness.

Guo Lin Qigong has become a social and medical phenomenon in China. No longer passive, the patients are very active in their own recovery which is strikingly different than what usually happens here.

This Qigong form can be used as an addition to any cancer recovery program. It should not be used to replace any cancer therapy prescribed by your physician. We offer no explicit nor implicit opinion or claim on the effectiveness of practicing Guo Lin Qigong for those with cancer or any other ailment. It is our wish to provide information on Quo Lin Qigong so that those interested can learn this style.

Reference: The Complete Guo Lin Qigong Form jadepowerqigong.com

INTRODUCTION OF GUO LIN QI–GONG
by Coach Xu
The new Guo Lin Qi-Gong (GLQG) is a type of self control Qi-Gong therapy consisting of a combination of both slow movements and peaceful meditation. It was initially developed by the late Qi-Gongist, Mrs. Guo Lin who was born China in 1909 and died in late 1984. She was a famous painter noted for her mountain and river scenes of China. When she was six years old, she followed her grandfather to practice child Gong and play Hua-Tuo’s animal analogue demonstration. During her many travels, she visited many famous Qi Gongist throughout China.
In 1949, she contracted cancer of the uterus. Even in spite of her numerous operations, the cancer could not be controlled. In her search for a cure, she turned to the old, traditional Chinese treatment of Qi-Gong. She studied various medical books and continuously applied Qi-Gong therapy to cancer healing. After ten years of research, she developed a new system of Qi-Gong. Her therapy integrates movement with meditation. Her approach proved to be effective and easy to learn. Since 1972, patients have been using her treatment throughout China. More than ten thousand cancer patients have practiced her new GLQG treatment to fight their cancer. A lot of her cancer patients got healed and did not have any cancer recurrence. In studying the successful cases, it was revealed that GLQG is an acceptable method to add to the treatments integrating TCM with WM. (TCM–Traditional Chinese Medicine, WM–Western medicine)

The Shanghai Rehabilitation Club for cancer patients was established in 1989. in 1993, a survey was conducted of its 1,054 club members having cancer. The survey results revealed that 64 percent of the members having cancer had recovered. It was concluded that of those cured of cancer, 85 % were persistent in exercising GLQG. Some of the benefits from properly practicing GLQG therapy were improved sleep, appetite, improved immune functions that contributed to preventing replaces and metastasis, improved quality of life, and prolonged survival.

Today, there even a few teachers of GLQG outside of China , in the United States, Canada, Singapore, Malaysia, Indonesia, Hong and Macao. As a result, there are adherents of GLQG in these areas. Due to the favorable reputation of Qi-Gong teachers in the China, our teachers were invited to teach at the Qi-Gong Association of Japan twice, Once in 1992 and again in 1993.

The special features of GLQG are that it:
1.– improves physical conditioning which in turn prevents and cures diseases
2.– emphasizes self-training discipline so as to not require external motivation by others;
3.– differentiate Qi-Gong modes, program, and, duration which is, based on the different kinds of diseases including the cause, nature and’location the cancer as well as the physical condition of patients;
4.— is easy to learn and has no proven side effects. However self-training; should be advanced step-by-step and the patient’s willpower must be developed so that they can exert all of their strength.

There are several modes to apply the new GLQG program of treatment, such as:
* Walking with wind respiration:
— natural walking
— quick walking
— stable walking
— 1, 2, 3, point walking
* Waving arms slowly up and down and opened and closed
* Massaging of the Yong Quin acupoint and head
* Hand and Feet rods
* Making special vocal sounds
* Walking slowly for patients with chronic diseases.

Reference: polariswushu.net/koulin.html

More Videos of Guo Lin:
Demofilm Guo Lin Qi Gong intro A youtube.com
Demofilm Guo Lin Qi Gong intro B youtube.com
Demofilm Guo Lin Qi Gong intro C youtube.com
Demofilm Guo Lin Qi Gong intro D youtube.com

Book reference:
Traditional Chinese Fitness Exercises: Including Taijiquan and Qigong
p. 109-111.