gong" (literally "breath exercise"), an invaluable component of traditional Chinese medicine, has its origin in ancient times. Its primary stimulus was the search for longevity with the ultimate aim of immortality, which has so entranced the Chinese mind from ancient times. The records shows the exercises to help the
"qi" (the human body's vital energy) circulating freely and to nourish the internal organs dated to the Shang Dynasty (16th-11th centuries B.C.). The actual practice of "qigong" began in the fourth century A.D. Since then the search by physician and patient for greater health, techniques of religious cultivation and the martial artist's quest for better training methods all contributed greatly to its development and enrichment over the following centuries. The Taoist, Buddhist, Confucian, Medical and Martial schools of practice developed. "Qigong" has been passed down from generation to generation.
Generally, "qigong" is divided into two types. One is the quiescent type
("jing-gong"), which is meant to be performed standing, sitting, or lying down using special breathing techniques by which the practitioner learns to focus his mind. The other one is the mobile type
("dong-gong"), which practices a set of movements and massage while keeping a proper balance between mind and emotion,
"qi" and strength. Internally, "qigong" can enhance the spirit, the
"qi" and the mind. Externally, it can strengthen the tendons, bones and skin. The structure and style of "qigong" has close relations with the introspective observation that is typical of Chinese culture. For example "qigong" takes harmony as its guiding principle, classical Chinese philosophy as its theoretical base, the use of will power as its fundamental means, a combination of "dong" (motion) and
"jing" (stillness) as its form of expression, man's longevity as its goal.
"Qigong" has had various forms, and its name and emphasis may have varied according to the form. However, its oldest and most diverse form is
daoyin, which holds an important position in the traditional Chinese art of preserving one's health. "Dao" refers to the fact that physical movements are guided by the strength of the mind and in turn stimulate the internal flow of
"qi" within the body. "Yin" means that with the aid of physical movements,
"qi" can reach the bodily extremities (for example, the fingers, feet and head). In this way the flow of
"qi" links the "zang" (solid organs) and "fu" (hollow organs), before returning to its starting point. When practiced for a period of time, one can become aware of a stream of heat (vital energy) or
"qi" being transmitted through the body. Sometimes this can be released from the body, and ten it is known as external
The basic methods of "daoyin" are "kai" (opening), "he" (closing),
"xuan" (rotating), "rou" (rubbing), "tui" (pushing), "an" (pressing), and "fen" (separating). There are many postures and movements in
"daoyin" exercises, but the emphasis is on achieving a state of harmony between body and mind. This can be done with the help of the movements, not solely because of the movements themselves, and when you reach a certain level in practice, you can even forget what you are doing, and this is "gaining the true essence of 'qigong' and forgetting physical movements." This state of harmony culminates in the practice of
"jinggong" (static exercises).
"Daoying" has many differences from gymnastics and other modern sports, as
"daoyin" exercises are based on mental activity and therefore it is possible to accumulate and conserve one's energy whilst practicing
"daoyin" exercises. However, the practice of modern sports requires showing off one's strength and skill, and therefore the consumption of energy.
Another form of "qigong" exercises is "tuna" (exhaling and inhaling), otherwise known as
"tiaoxi" (regulating breath) or "shiqi" (absorbing
"qi"). This is a synthesis of different breathing skills. The basic train of thinking for these exercises is that as far as possible one should expel the stale and stagnated air and inhale fresh air, thus improving the functioning of the internal organs to resist senility and prolong life.
"Tuna" skills can be divided into three basic categories: "Koubi
huxi" (breathing through the mouth or nose), "Fushi huxi" (abdominal breathing), other methods of breathing and regulation in conjunction with mental activity such as
"chongqi" (filling the body with "qi"), "dantian
huxi" (directing "qi" to "dantian," a region two or three centimeters below the navel),
"zhongxi" (directing "qi" to the heel), and
"quixi" (breathing like a tortoise).
Unique to China only, Qigong has become an integral part of the the Chinese culture. Qigong exercise can produce a myriad of beneficial effects, of which the most common are preventing and curing diseases, strengthening the constitution, avoiding premature aging, and prolonging life. Qigong exercise requires one to relax, to be calm, natural and free from distractions, so that it can remove "stress," and dispel tension. Qigong exercise helps to keep the main and collateral channels in good shape to establish harmony between vital energy and blood, to balance between Yin and Yang, and improve coordination of the nervous system, so that protective inhibition of the cerebral cortex can be enhance. Qigong exercise helps to reduce fundamental metabolism, increase the capacity of storing energy, apply massage to the abdomen and improve appetite and brings good digestion. Qigong exercise helps to tap the body potentialities, stimulate positive factors, and enhance one's self-control. Therefore, it becomes an effective measure to attain health and longevity. Qigong masters and medical practitioners have developed a theory from a wealth of experience and practice of Qigong over many centuries. The modern scientific research and evaluation of qigong exercise has attracted increasing attention from academic unintellectual circles around the world. This may bring the benefits of qigong intellectual to light, but it may leave mechanistic dogmatism to Qigong phenomena.
In Chinese kung fu, however, a distinction is made between "external" and
"internatl" kung fu. It is said that "In external kung fu, you exercise your tendons, bones, and skin; in internal kung fu, you train your spirit your
qi, and your mind." In addition to training to achieve a strong body and nimble limbs, there is also an "internal" training to adjust body and mind, strengthen internal organs, and increase circulation of one's
qi, or flow of vital energy. Progressing from movement to stillness, from firmness to softness, the older one
getes, the more adept one becomes at kung fu. And the higher one's level of achievement in kung fu, the better one is at maintaining good health and living a long, active life.
Qigong can be translated as "energy work" as it focussed upon activating the qi and moving it along the body's network of meridians (energy channels). Qigong achieves health and well-being by balancing the many systems within the human body. It removes heat, toxins, cold and so forth.
Qigong practice comes in many forms; sitting meditation, breathing exercises, stretching and Taiji Qigong. It can be divided into two types: internal (Nei Dan) and external (Wai Dan).
When practicing Qigong, the most important consideration is relaxation, the mind and body must be relaxed in order to practice correctly.
DanTian (Chi source)
Masters have always spoken of certain times when practice is not recommended, such as adverse weather (storms, heat waves etc.). Conversely, there are times when practice is recommended, such as midnight and early in the morning.
There are many schools of Qigong, including Daoist, Buddhist, Medical and Martial. Each school focuses qigong upon different areas of the existence. The Daoist school is wholistic and practices means of harmonising one's mind, body and spirit; the Buddhist school practices a lot of sitting meditation and focuses upon enlightenment; the Medical school focuses on health and the Martial school focuses on methods on improving their martial arts skills. (Although the distinctions aren't often that clear.)
There are countless Qigong forms, exercises, and sequences that may be divided into five schools: Taoist, Buddhist, Confucian, martial arts, and medical. And each master has his or her own form of qigong. Master FaXiang Hou (pronounced fah-SHANH ho) specializes in cancer and women's health. His brand of Qigong, a legacy of five generations of family study and practice, translates into English as "green dragon and three secret acupressure points."
His ancestors became interested in the healing effects of Qigong, he says, because they were plagued by a very short life span. "All died early, in their 50s. My grandfather of five generations ago wanted to change this. He went to Tibet; he practiced Buddhist meditation," he says. "After 12 years, he came home. He started a Taoist practice. The next generation started integrating meditation with herbs to treat people. The third generation added acupuncture. Each generation, we increased the life force."
It's difficult, if not impossible, to estimate the number of Qigong masters in China. Perhaps 50 to 75 true masters have emigrated to the United States and Canada, says Dr. Chow, herself an acknowledged master and certified acupuncturist. "Master" is an acknowledgment of status, however, there is currently no independent certification source in America to guarantee a level of standards.
Anecdotal testimonials credit qigong with assuaging diseases, relieving chronic pain, even curing cancer. Research in China has reputedly found qigong effective in mitigating the effects of aging, asthma, and hypertension. Not many well-funded studies have been done in the United States, however, since qigong has become popular here only recently. But under the aegis of the Office of Alternative Medicine at the National Institutes of Health, qigong and other healing therapies are now undergoing an increasing number of clinical trials designed to test their efficacy by the rigorous standards of Western scientific methods.
Research indicates T'ai Chi and Qigong may boost the immune system and slow the aging process.
Qi (or Chi) [Art of Breathing] [Body - Energy - Spirit]
It is awareness of suchness! Of this very moment beyond time and Space. Then the simple act of standing in this vivid awareness is Qigong. The awareness will serve like a golden light that will dispel the darkness of sickness and despair from your mind/body.
Qi Gong practitioners have an enhanced slow breathing technique, which although does not improve the cardio-vascular system, slows down the metabolic rate.
This allows the person to live longer, appear younger and have lasting abundance of energy and
Qi Gong (or Chi
" Chee/Chi Gong " is an ancient method of using one's breath and movement in a slow gentle manner that offers preventative measures against disease.
It is a soft and gentle way to maintain and improve your health, and has been practised in China for at least six thousand of years by forward thinking and concerned individuals.
This knowledge which had been kept in a most esoteric format and remained purely Chinese in origin and which has been in practice for a very long time, is now yours, you can avail your self of the spirituality that comes with peace of mind and a health body.
Qi Gong combines slow, meditative movements, with deep primordial breathing, which will produce a tranquil mind and a healthy body.
Expertise gained by patience and longevity of practise of Qi Gong, when performed in the correct environment, provides both internal and external bio-chemical energies, that are able to enhance our inner systems.
Qi Gong practitioners move slowly and gently through old tried and tested formal exercises.
While movement and stance are important, it is the numerous benefits gained from the breathing parameters that practitioners find so highly rewarding and also empowering.
Performed in this way, Qi Gong becomes a deeply absorbing and relaxing experience, with many health benefits.
If a practitioner has a particular health problem he/she may be given one or two additional and or more complex exercises to practise daily.
It is difficult to say how old the practice of Qigong is. Some believe it goes back further than 5,000 years. The word literally means "energy work," but the actual practice is far deeper than its description.
Qigong is a powerful energy healing system that can help connect the body, mind, and spirit so that practitioners can gain control of and direct the healthy flow of their Qi, of life force, for self-healing. Perhaps its biggest benefit is that it helps develop intuition so that the practitioner can understand the world in a different way, one that goes beyond the five senses.
There are several distinct Qigong traditions: Taoist, Confusian, Buddhist, martial arts, and medical. Most of us understand Qi as "vital energy," but it is far more than that. Qi is not only the animating force or power within the body, and throughout nature and the Universe. Qi also carries a message, or organizing information. Here's a way to understand the intelligent, though intangible, force. Think about a computer. Even with the power on it is useless without a program. Even if the program is installed, what else does it need? It needs the operator. The operator provides the spirit, or the organizing force, to make the computer perform its necessary functions. Now you have it all the power of the computer; the genius of the program, the will and spirit of the operator. Qigong works in much the same way. Qigong is the true foundation and secret behind traditional Chinese medicine (TCM)
Mind and Body
In Chinese philosophy within the cornucopia of Chinese medicine there is a saying:
"there is no dichotomy between mind and body"
What this signifies is that when an individual's mind and or body appears to be in a state of trauma, stress, or disease it will have a significant bearing on the persons spirit (spirit as in energy, not as that as per a religious connotation).
One's spirit is best represented from a visual viewpoint as being the mental, physical or metaphysical behaviour of the individual, e.g. moving in a brisk, strong, healthy manner, or in a shambling gait, tottering or a general state of malaise.
This would depict two different types of spirit, one being robust and healthy, the other weak impoverished and or diseased. This situation may come about when both/either of mind/body is impaired.
As sentient beings we should regard ourselves as being made of material of the stars, and therefore when one's spirit is said to be powered up and one's level of Qi is in a state of good balance the energy of the stars can be said to be within our grasp.
This may be achieved by a primordial breathing technique, which is part of the repertoire of the
practice of Qi Gong.
Qi Gong Methods for working with life energy or A way to the true center
Balanced Nutrition opens your body, mind and spirit for successful Qigong
By regularly practicing special movements and thoughts, there is a way
to bring your body, mind and spirit into harmonic balance.
This means having calmness amidst everyday stress, and greater defense against illnesses,
and the possibility of easier cure when illness occurs.
Here is the principle, the background of this way:
The World is a Wholeness, a oneness of polar patterns.
One uses this principle by:
Setting-up - becoming conscious of polarity.
Then you find oneness in polarity
by leading the flux of energy
between the poles.
Qi (Life energy) follows attention.
This generates a pulsating which harmonizes .
The polarity becomes a balanced whole.
The energetic fields in the body become filled.
Observation of nature
teachs us that
all life events represent a dynamic balance.
There are many Qi Gong exercises.
Tai Ji Quan is a well known example.
Qi Gong leads to the very principle of nature:
Oneness - polarity - oneness.
Qi Gong is practiced
Dao De Jing.
After practising Qi Gong for some time members can become interested in the Chinese philosophy which complements Qi Gong.
This covers aspects such as Yin Yang theory, the five elements, and so on.
It is not necessary to study philosophy, but many of our members find it an enjoyable and rewarding pursuit.
How Qigong works :
According to the Chinese model, sickness, pain, and other health anomalies are caused when Qi energy is blocked. When Qi cannot flow through the body, two things happen:
First, excess Qi builds up where it is not needed or wanted. This is like water damming on a river and flooding a neighborhood.
Second, other parts of the body do not receive enough Qi. This is like the riverbed drying out on the other side of a dam, destroying river life.
Qigong exercises remove blocks and increase the flow of energy through your body. When it flows free, Qi energy heals and restores the body
Calm the mind, avoid worrying about worldly cares, and zhŤngqž (vital energy) will be able to travel smoothly along the channels; concentrate your thoughts, and the body will not be invaded by diseases....
óPlain Questions of Internal Cannon of Medicine
Toughen my sinews, harden my bones,
Make my blood flow freely,
I will then be young forever
In touch with the realm of goads.
ó Canon of Great Void
Meditation and Qi Gong for Self-Healing :
I breathe; soft, slow, and deep. My body begins to relax everywhere from my head to my toes. I feel Qi, the energy of life, riding along with my breath and filling the inside of my being. It feels warm, like the velvety smoke from incense, spreading throughout me. I concentrate my mind on my breath and the beautiful way this energy flows, letting my mind empty except for this moment of stillness and peace. I take this time to notice how I feel, both physically and emotionally. Itís honest time with myself, time to allow myself to truly feel whatever I do, and time to accept myself fully and unconditionally in the same way a parent loves their child. I sit like this, calm and at peace in a way that cannot be explained, only experienced.
Now Iím ready to begin my Qi Gong exercises. These are Taoist exercises done in a meditative state. They are used for self-healing, health maintenance, and to bring a sense of spirituality into our lives. We use the mind, the hands, and the breath to guide our Qi along various pathways, to different energy centers or "chakras", and to specific organs or areas within ourselves that need to be healed.
I bring my hands together, palm up, in front of my lower abdomen where I have been building and accumulating the Qi. Still breathing soft, slow, and deep, and moving with my breath, I inhale and gently allow my hands to drift upwards towards my heart center. Qi follows my hands, moving internally up my spine. I turn my palms over and as they slowly float back downwards, the Qi also follows them, this time descending down the front of my body along a meridian channel. I continue this movement several times, until I feel the warm, tingling sensation of the Qi moving on itís own, circulating in the pattern Iíve created for it. Then I pause, my body settles and I imagine that my bones are like a sponge, absorbing and sucking in all of the Qi I just created with the exercise. Research has shown that, in fact, the number of T-cells will have increased, strengthening my immune system.
I practice a few more exercises in the pattern that I follow each morning, creating more Qi, absorbing the Qi, improving my health, and quieting my mind. About 45 minutes has gone by. I feel incredible - invigorated, yet still; alive, pure, and whole. I take a few minutes to revel in this condition. Each day it becomes easier and easier to make this my normal state of Being, and to be able to recall the feeling when I need it later.
What is this "being centered" all about? :
Imagine that you walk into work one morning. People are rushing about in an obvious hurry to get something done, your boss is yelling, and your computer system is down. Imagine that you breath slowly, deeply into yourself. You are calm as you look around and assess the situation. You quietly walk to your office and put your things down. You sit in your chair, take a slow, deep, full breath, and it suddenly becomes very clear what you need to do to handle the situation. You donít feel anxious, your stress level doesnít rise, and you proceed to do one thing at a time. The madness is happening around you but you arenít consumed by it. You are acting in it but without letting it affect your calmness. The external circumstances donít upset your internal sense of Being. Now imagine doing this with other situations in your daily life. Itís a very powerful way to live.
Qigong and Yin-Yang Theory :
To followers of the yin-yang wuxing theory, everything in the world is either yin, the negative and feminine force, or yang, the positive and masculine force. The two forces complement and oppose each other. It is not difficult to understand yin and yang, if we think of "the complementary opposites" such as heaven and earth, positive and negative, male and female, life and death.
Wuxing which arises from yin-yang refers to the five elements (wood, fire, earth, metal and water) and their different characteristics. It is said that wood arises from water and prevails over earth; fire arises from wood and prevails over metal; earth arises from fire and prevails over water; metal arises from earth and prevails over wood; water arises from metal and prevails over fire.
The five organs of the human body are compared to the five elements and are said to behave likewise:
Liver (wood) complements the heart (fire) and opposes the spleen (earth); the heart complements the spleen and opposes the lungs (metal); the spleen complements the lungs and opposes the kidneys (water); the lungs complement the kidneys and oppose the liver, the kidneys complement the liver and oppose the heart.
Yin-yang wuxing formulates the theory of the jing-luo -- that the human body contains vertical trunks (jing) and branches (luo) made up of 20 invisible passages, 12 meridians (zhengjing) and eight pulses (qijing). They are different from the nervous system known to modern medical students. These passages are divided into two groups: yin and yang. In each group there are six meridians which extend into four limbs and four pulses which are distributed in the body. The internal ones are called yinyang, and the external ones the yang-jing. These meridians and pulses carry a "life force" through the whole body. If the "life force" cannot flow easily in the passages, the body becomes ill. The balance of yin-yang wuxing is essential for peace, harmony and health. Diseases and ailments of the body occur when the balance of yin-yang wuxing is upset. For instance, if the fire element in the heart is too strong for the metal element in the lungs, the physiological balance cannot be maintained. The dominance of heart over lungs can cause the loss of weight, general lassitude, and a pain in the chest. Qigong breathing exercises can help restore the balance.
Since these passages are anatomically invisible, their existence remains a matter of dispute. Although the theory seems to "unscientific", its principles are precise and based on a belief that man has a spiritual as well as a physical existence.
Qigong is the Chinese terminology for the system of breathing-control exercises. Literally, qi means "air", which implies a "life force". Gong means an art. Qigong is the art which benefits health and prolongs life.
Qigong is not a religion, it is based on the philosophical principles derived from the theory of yin-yang wuxing in the Book of Changes. In traditional Chinese medicine, yin refers to the tangible body and its blood circulation; yang, the invisible qi and the spirit.
There are three stages in practicing qigong:
1) Deep breathing-control
Qi moves in jing-luo, the passages of meridians and pulses, just as blood flows through blood vessels. The qigong state of deep breathing is similar to fetal breathing in the womb. The fetus cannot breathe externally, it breathes internally and there is a movement of qi.
Breathe gently through the nostrils with mouth shut, so as to put the qi into motion. The aim is to achieve proper control of and the ability to trace qi in your body. To imagine this, think of the movement of qi as follows: First, the qi rises from the baihui point and moves downward past both ears. Next, the divisions of qi meet at the throat and separate again at the naral and go down to the huiyin point. After this, they separate to travel along the collar bones to the chest. They then meet again once more to flow along the inner legs to the feet. Finally, they rush into the ground through the yongquan points.
2) Sitting in meditation
Sit on a stool upright with the baihui and huiyin points on a line and your eyes downwards, imagining they are closed. Imagine there is something over your head at the baihui point, but don't put any force on it. Let it go gently. Hold your legs comfortably, stretch your arms downwards and curve your thumbs and forefingers a little imagining that they are touching one another. Separate the middle, ring and little fingers gently.
There are two steps leading to meditation:
One is to remain calm and collected. This does not mean to stop thinking, but implies making your mind concentrate on only one thing without random thoughts. The other is to achieve total emptiness and calmness. This refers to a higher state of serenity, in which one thinks of nothing.
3) Dantian gong
Apothecaries of antiquity believed that longevity could be enjoyed if pills were prepared in a special way, but others held that the so-called pills of longevity were in reality in the human body. In Chinese, the pill is known as dan. Dantian means the pill region, a region three fingers breadth below the navel in the lower part of the abdomen, located between the bladder and rectum. This area is known as qihai, the sea of air, because all the passages meet there just as all the rivers flow into the sea.
Dantian opens when there is qi and closes when there is none. The qi may descend into it during exhalation. If you are able to deliver qi into dantian through the achievement of breathing-control art, you will be as pure as a piece of white jade and as serene as a lake without a ripple. You will feel as light as a feather and that the qi inside the body is linked with the universe and is limitless as the sea and sky. You will be imbued with a spirit as the rainbow spanning the sky.
According to physical fitness experts, the best exercises consist of slow, continuous and rhythmic movements. Examples of these are walking and swimming. They also emphasize what they call forced breathing, which exercises the diaphrahm and increases blood flow.
With its flowing and rhythmic movements and its emphasis on breathing, Taijiquan fills the bill perfectly. Taijiquan also calls for complete mental concentration. In fact, at the ideal level, all Taijiquan movements originate in teh mind. It is believed that mental concentration can mobilize an internal energy current called, which in turn guides the physical movements. In other words, the movements-for instance, the lifting of an arm or the bending of a knee-are no longer the results of conscious physical effort but the effect of mental concentration. It is both mental and physical exercise.
To a Westerner seeing taijiquan for the first time, it looks like a ballet in slow motion. It consists of a sequence of forms involving practically every part of the body and executed in a highly stylized yet natural manner. You stand straight but not stiff. You are relaxed. Your body is supple but not limp. Your movements are slow but steady, poised and powerful. The aim is to train yourself to be physically as soft as an infant, as resilient as a twig in the wind, sensitive to the slightest pressure on and part of your body, and mentally alert.
It is believer in Taijiquan that one's physical energy originates in the feet and spread into the arms from the waist. Thus the waist plays the role of commander-in-chief sending energy where it is needed. Every movement of the arms calls for close co-ordination with the waist. This is one of the basic principle of Taijiquan, which can be applied in everyday life-for instance, in picking up heavy objects.
A second basic principle is synchronization of movement. Practically all movements involve every part of the body, though each emphasizes some specific part. The whole Taijiquan sequence unfolds itself in a uninterrupted continuity. There is an imperceptible pause at the end of every form, which occurs when the various parts of the body should come to a simultaneous stop.
While Taijiquan is basically an exercise for health, its various forms are designed for self-defense. The foremost principle is never to attack first and, when attacked, never to counter force with force but instead to make use of the attacking force to defeat the attacker. Suppose a man throws a punch at you, instead of countering it, you dodge and grab his fist, throwing him in the direction of his momentum. If he tries to retreat, throw him in the opposite direction he is headed.
Taijiquan, both as exercise and as an art of self-defense, reflects a way of life, a philosophy. The standing posture and the movements symbolize a personality of straightforwardness and integrity, serenity and dignity. They indicate a man of mental balance and emotional stability as well as physical well-being. The emphasis on suppleness and resilience points to a friendly disposition and absence of aggressiveness. The coordination and synchronization of movements illustrate a basic attitude toward one's work and responsibility, thoroughness, whole heartedness and diligence.
In summary, Taijiquan aims at developing a wholesome man (within himself), a friendly man (toward others). A conscientious man (about his work and his responsibility) - a man at peace with himself and with the world.
Taijiquan is a form of shadow boxing. It was created by a martial arts master of the Ming Dynasty, Chen Wangting. Chen was a general and a government official of the Ming Dynasty and originally came from the town of Chenjiagou in Henan Province. Chen had studied Kung fu and after the Ming Dynasty was overthrown by the Qing, he returned to his hometown and immersed himself in studying boxing. From his studies, he created Taijiquan.
Our immune system inculcates our lymphatic system, digestive system, reproductive system,
musculo-skeletal system, and cardiovascular and pulmonary systems.
Therefore it is obvious to comprehend the Chinese philosophy, that you are what you eat.
The practice of Qi Gong's version of
'Wild Goose Qi Gong', can, will and have provided rectification with regard to immune system problems, a correspondence course, that take approximately 10 months duration, to complete starting from a novice level, this will be available shortly in the new
The course will consist of all the benefits, e.g.
Colour visualisation principles, Primordial breathing technique and mediation, in a BI-lingual format, video recorded for ease of practice, the instructional procedure is of very simplistic presentation, in this the complete long form of Wild Goose Qi Gong
The air you breath if polluted or impure will damage your health.
Qi Gong improves and maintains our health, is the ultimate preventative medicine, acts as a diagnostic tool to the highly initiated.
Because of it's activation of our lymphatic system it encourages cleansing and purifying of our life's blood.
Our immune system is similar to the defensive system or mechanism of a country. It has an army that we refer to as antibodies. These identify, locate and destroy foreign invasion (infection, disease).
Qi Gong assists our immune system by providing an environment that is hostile to primitive micro-organisms.
What is Taijiquan?
Taijiquan is an ancient healing and martial art developed in China. The purpose of Taijiquan is to develop a more specific personal relationship between the practitionerís body, mind and spirit. Effective Taijiquan practice can reduce the likelihood of sickness and stress and aid in the prevention of disease. Effective practice means a strong understanding of basic hand and foot movements coupled with an understanding of internal principles. These internal principles are defined as: Stillness, Patience, Diligence, Continuous and Exactness. Taijiquan is a safe, effective, natural way to improve oneís life.
Taijiquan is an elaborate method of Qigong and what makes it more useful is that it can be applied as a method of self defense. Instruction combines not only learning a series of forms, but the principles of internal energy development as well as the weapons and push hand exercises associated with those styles, providing the opportunity to engage in basic as well as in-depth learning.
Legend One: The Taoist Cheng San Fung, Master of the Three Peaks, was inspired to create the Taiji Quan form from observing the fighting between a crane and a snake. He noticed the soft movement of the snake was very effective in warding off the attack of the hard strike. Notice how soft the Taiji movement is.
Legend Two: Cheng San Fung, of the Ming dynasty (1600 AD) has a dream in which the immortal warrior taught him the Taiji Quan. After one night of dream learning, he achieved mastery and used the Taiji to defeat the bands of bandits that surrounded his monastery.
Legend Three: Chan village originated the Taiji Quan from their ancestor who was a small Ming general. Upon retirement he created Taiji based on another great Ming General's booklet on the Art of War. This claim gives rise to the idea that the oldest version of Taiji is from the Chan village.
Yang Style: It is true that master Yang was a serf with the Chan family. and learned the art secretly until his master died and his widow was the same age as Yang. Master Yang went to Peking (Beijing) to seek his fortune. He was introduced to the imperial family of the Manchu 13th prince. He was hired as the martial instructor for the prince's personal bodyguard. Master Yang used to carry a small spear and was honored with the title of "undefeatableYang". His family was able to pass down the art to the present day.
The Chen style is too compact and vigorous and can cause damage to beginners.The Chen family assimilated all the arts they practiced and created their own version of the predominant art Cannon Pounding (Pao Chui), derived from the original Shaolin Cannon Pounding art. Sung Tai Zhu Chang Chuan formed a major part of this new art and there were elements from Shaolin Red Fist in it.
The Wu style is also good for beginners but it tends to have a tilted forward stance. Wu Jian Quan style Taijiquan is second in popularity only after the Yang style of Taiji Quan. It is in fact representative of the Yang style Small Frame which was developed and taught by Yang Lu Chan, the founder of the Yang style, for the students in the Imperial Court
The Dan Tao School's Taiji Quan is from the lineage of Master Ham King Koo who from the age of eight had studied it with an imperial ex-official in the 1900's. It is a proto-Taiji form which comes directly from the very first generation of Yang Lu Chan himself. Master Koo always referred to the form as the Primal Wudang Neigong Taiji Quan.
Dragon Style Taiji Quan: one of the oldest Taoist forms that has become like the Panda of China. Its rarity is due to the difficulty of finding a teacher, and also competent students to carry the lineage forward. The Dragon Style is the proto taiji, the Great Grand Mother of all Taiji forms. Its emphasis is on the opening of the Eight Minor Energy Channels of the body.
The Wudang Taiji Quan is very complex and you would probably not find a teacher of this style.. The Wudang style has much jumping and stamping as well as many low crouch positions.
After unsuccessful Western treatments for cancer which spread throughout her body, Grandmaster Guo Ling created this Qigong system which prolonged her life for more than twenty years. In consists primarily of standing, breathing, and walking methods.
Dayan (Wild Goose) Qigong
Handed down from ancient times among exclusive circles of the Taoist Kunlun School, this Qigong set imitates the movements of a wild goose from the time it awakens until it sleeps. It helps promote complete circulation of blood and clears the passages through which Qi flows.
He Xiang Zhuang (Soaring Crane) Qigong
Combining a craneís graceful, peaceful and relaxing movements with specific attention focused on therapeutic points, this form of Qigong is subtle and powerful. It is quiet and reflective for most of the exercise, then engages in a self-activated meditation to free blockages and engage the body, mind and spirit, and ends with a calm, relaxed closing.
Wei Tuo Qigong
One of the Shaolin Templeís secret internal energy systems, this is an ancient bone-marrow cleansing form of Qigong. It combines breathing, movement and meditation to harness life energy and combat disease, tension and stress while easing aging. It is a harder style consisting of six sections: Commencing Form, Eagle, Dragon, Crane, Tiger and Meditation.
This simple form combines Taiji and Qigong movements. It is especially effective for people with time constraints who want to practice some Taiji and Qigong.
Way to Eternity :
Once before, Sakyamuni, the founder of Buddhism, respectfully addressed his father, saying that he had long cherished four desires: the first is no disease, the second no aging, the third retaining youth, and the last no death. Lao Tzi, the founder of Taoism as well as the most inscrutable thinker in Chinese history, once said that the heaven and the earth will converge upon you if your heart remains purged of all stray thoughts and ideas and continues to be empty and still. Also, Confucius, the most prominent thinker in Chinese history, left with us some words beyond ordinary men's depth that all things can be achieved by the means of cleansing heart of all desires and emotions.
Nowadays, one time after another, most people keep skipping and jumping about with joy in witnessing so many inventions arising in rapid succession and heartily become marveled at mankind's wisdom and imaginative power, while they take a passive attitude in accepting all those descending upon them---the birth, the death, the aging as well as diseases, which make up part of fate in their transient lifetimes. Some saints like the three above mentioned, however, have projected their thoughts into far off, and, following their respective roads, have reached the same destination to become sole arbiter of man's destiny, which was called Tao by Lao Tzi, Infinite Nirvana by Sakyamuni and Infinite Emptiness by Confucius.
People have always been sparing no effort in searching for or creating medicines of various kinds to deal with diseases of various sort, while constantly overlooking one medicine existing in their own bodies ever since their births that is capable of curing almost all diseases (including cancer and AIDS) and uprooting all root causes in case they "administer" it in a proper way. They are congenital fertilizing fluid, congenital vita-vapor and yang congenital mind-will, with which you can not only get out of entanglement by diseases, but renew your youth, achieve no birth and at last become the master of your destiny.
There are all together nine kinds of senses, of which the first eight kinds have their origins respectively from eight yin congenital mind-wills---which are also called Cognitive mind-wills by Sakyamuni and Nine Caldrons by Yellow Emperor, who is recognized as a common ancestor of all Chinese. The first yin congenital mind-will charges itself with the task to produce sense concerning sight, the second hearing, the third smell, the fourth taste, the fifth touch, the sixth---the most important and intelligent one---of producing all consciousness. The seventh, in charge of carrying on communication between the first six yin congenital mind-wills and the eighth, is very slow in its movement, and often mistakes the eighth yin congenital mind-will for that producing consciousness for itself. The eighth yin congenital mind-will serves as the origin of all mind in the world, and is the master of the first six yin congenital mind-wills and possesses the "seed" of all phenomena. It is the eighth yin congenital mind-will that takes charge of the birth and death. The ninth, never falling into contact with anything and being free from all cause and effect for its existence, is the fountainhead of sudden understanding or inspiration. The first five yin congenital mind-wills are of the nature like wind---always drifting away nowhere, the sixth the nature like a train of waves, the seventh the nature like an individual wave, the eighth the nature like a boundless sea. All dreams come from seven yin souls. In this regard, the theory by Fleud---who is an Austrian neurologist and famous for his psychoanalysis---only touches phenomena rather than essence.
The eight kinds of yin congenital mind-will will dominate over you from your cradle to your grave. As a result, your yang congenital mind-will, coming from infinite emptiness and holding the birth and death of all things at its mercy, will become obscure and be buried in oblivion from time to time. The yang congenital mind-will, in general, hardly presents its existence in man's daily life except when people are having sexual intercourse and climaxing---people will get excited mostly because yang congenital mind-will is stirring---and when people are passing away. We all know there is a halo surrounding Sakyamuni's head and Jesus's, yet lack in the knowledge about what it is. In fact, when yang congenital mind-will has been "unearthed" and shines brilliantly as it should do the yin congenital mind-wills will turn into that halo and play a role as like that of a bodyguard.
Tao, also called Infinite Nirvana by Sakyamuni and Infinite Emptiness by Confucius, is so vast that it has no limits to confine it. In the meanwhile, it is so minute that there is no the interior to fill it. It extends itself far away beyond the limits of the universe and exists long before the beginning of the time, for it is capable of exhausting infinitude and dates back to the time when there is no beginning whatever and there is no time.
On account of the infinite emptiness the congenital mind-will came into being, and then turned into vita-vapor which, once getting together, will split into two parts: yin and yang. Only by this time the time and the space begin to come into being. Once yin and yang have come into being they will react upon each other in a way of alternate motion and stillness, and in consequence, Qian Trigram and Kun Trigram will take their places. With alternate motion and stillness continuing incessantly the four emblematic Symbols will come forth. The four emblematic Symbols will produce eight Trigrams when yang develops in one direction and yin in opposite direction. The six Trigrams beyond Qian and Kun trigram, in fact, are six kinds of vita-vapor which, when they have intercourse in their particular way, will produce five elements. When the five elements have come into being, they will get involved in their own motion. As a result, all things will come into being, and all kinds of innate or inexorable laws emerge and take their places naturally. So, looking up, you can behold spiraling nebulas spreading throughout the universe, and looking down you know that the myriad of things are constantly striving to satisfy all their "desires."
The five elements---wood, fire, earth, gold and water---have nothing to do with the composition of the material world as most people claimed before, and function in all levels and in all directions. With the interaction taking place constantly between five elements one form and another form, one thing and another thing are always having direct or indirect relations with others and thus the transformations and changes persist in everything in the universe. All myriad of things owe their births to existence, which owes its birth to nonexistence. Existence and nonexistence intermingle with each other persistently, and depend upon each other for their respective existence as like the interior and the exterior.
Pursuing their evolving courses to their very beginning in a reverse direction, you are sure to find out that the vita-vapor is at the very root of the myriad of things, and following their development courses to their deaths you are sure to draw a conclusion that under no circumstances there is even one thing that remains unchanged in its form. Hence you know the myriad of things derive their existence from nothing but form and vita-vapor, both of which derive their existence from nothing but congenital mind-will. Congenital mind-will is of the nature of infinite emptiness while Tao of infinite nonexistence. And in them both sixty-four Hexagrams are perpetually engaged in their particular motion.
The heaven and the earth are the most mammoth in terms of the substance and space they contain, while humankind, taking his place between them, are the most ingenious in terms of the endowments
Providence if any) has granted. Humankind is always communing with the nature and every individual is a universe in miniature. The vast expanse of the universe can be turned into one thing resting in your hand and the transformations and changes persisting in all things have their origin in your physical form.
Humankind takes one place among the three while the heaven and the earth taking the other two. Becoming emptier and emptier your heart can contain all things in the world; becoming more and more silent you will become aware of all things that will take place, are taking place and have taken place. Emptiness is capable of accommodating all things while stillness of being perceptive of the minutest detail. Stillness and emptiness continuing for long something divine will come on the scene.
The heaven assumes the semblance of emptiness while the earth of stillness. On account of emptiness the heaven can exert itself constantly and on account of stillness the earth can burden itself with humankind and other things. The vastness and the boundlessness are, to some extent, indicative of the emptiness of the heaven, while the great expanse and the roundness the stillness of the earth. So the inexorable law the heaven and the earth abide by is nothing but emptiness and stillness. Therefore, when you constantly remain still and empty the heaven and the earth will converge upon you.
No vita-vapor no your life force, no congenital mind-will no your congenital nature and constitutional nature. Congenital mind-will takes up residence in your heart, imperceptibly and intangibly, while vita-vapor in your physical form, with Tao exerting its influence with them both.
"Would you please tell me what the death is about, my master?" asked Zhi Loo, a disciple of Confucius, once before.
"Without the least knowledge about the birth how could you understand the death? " Confucius replied.
There exists the birth there exists the death. Conversely, when there is no birth there is no death. Because humankind almost exhausts all means to honor and pamper births their deaths look much more insignificant. When a man wants to shake off the pursuit by the death angel he must at first strive to achieve no birth.
The transformation from vita-vapor to form brings about birth. There is birth there is death. This is an inexorable law all things in the region of existence must abide by. Conversely, the transformation from form to vita-vapor results in no birth. There is no birth there is no death. With neither birth nor death the congenital mind-will lasts forever.
The transformation from vita-vapor to form, to some extent, is similar to the formation of the earth, while the transformation from form to vita-vapor to the formation of the heaven.
Cleansing the heart of all desires and emotions and remaining silent in the depths of emptiness and stillness but not an insensate blank, the wise replenish vita-vapor and restore congenital mind-will resolutely and constantly. So, out of spontaneity, the golden elixir pellet---also called the Great Unification, and is formless and beyond the range of the time and space and can be seen or perceived only through silent exercise which this book will present to you---will eventually come forth. Still, he persists in doing this way and slides deeper and deeper in the depth of emptiness and stillness. The golden elixir pellet, existing in his body yet never to be found inside and outside his body, will gradually build up its own special constitution out of emptiness and stillness, though it is beyond the range of existence. At last he will "conceive" the fetus of his true self in his middle elixir field, then he can let the fetus go out to become an infant of his true self.
When your heart has become empty enough all substantive things will never stand the least chance to impede as well as disturb your heart; when you remain still for long enough, you will give up all desires and emotions. The farther one goes to bring his acquired talents into play, the less one knows, the more he loses.
Congenital mind-will depends upon Tao for its existence, vita-vapor depends upon congenital mind-will for its existence, form depends upon vita-vapor for its existence, and life depends upon form for its existence.
Once you have given up all desires and emotions and slip deeper and deeper in the depths of the emptiness and stillness as like a dead man ( your mind-will never drifts away but remains motionless upon emptiness) your physical form will be brought to a constant standstill, which will cause vita-vapor to come to be at a constant standstill, which will cause congenital mind-will to come to be at a constant standstill. By this time, your heart beats no more, your pulse throbs no more, your blood flows no more. When congenital mind-will has come to be at a constant standstill the nonexistence will be brought into a constant standstill---Tao comes on the scene.
That after catching sight of something then you begin to gain some knowledge should not be recommended as the most proper way of knowing. That things are accomplished after efforts were made should not be recommended as the most proper way to act. That after something has given signs then you begin to respond mentally or physically should not be recommended as the most proper way to respond. Conversely, to accomplish all things before you going to or intend to accomplish them is the most proper way to do things; to know all things well before you are intending to know is the most proper way to know; to be aware of all that will to take place, have taken place, are taking place far before the showing of any signs is called serene comprehensiveness.
Nowadays, most people spare no effort in advocating democracy, yet few people know they are just inwardly the victims under the dictatorship of their yin congenital mind-wills, like a puppet.
Your congenital nature is taken captive by your worldly heart while your life force at the mercy of your physical form. All you senses come from yin congenital mind-wills, which occasion your life force to be encumbered with your physical form. On account the heavy encumbrances by your physical form there come the death and birth for your life; on account of slavery in which your congenital nature is taken by your worldly heart there come the comings and goings of congenital nature. Hence you know your physical form and your heart are places in which your life force and congenital nature take residence, respectively.
As far as mankind is concerned, the state before a sperm combines with an ovum is similar to the Great Unification in an emblematic sense, while the state that your physical form has come into being with your congenital nature and life force taking residence in it is, in an emblematic sense, similar to that of two elementary Forms (yin and yang) coming forth from the Great Unification. The state when your physical form and constitution and your constitutional nature and your disposition have fully developed is, in an emblematic sense, similar to that of four emblematic Symbols. The state when fertilizing fluid, yang congenital mind-will, three yang souls, seven yin souls, the sixth yin congenital mind-will, the vita-vapor, the physical form and the heart have fully developed is, in an emblematic sense, similar to that of the eight Trigrams which come forth from four emblematic Symbols.
With the knowledge that just depending upon the emptiness the heaven can exert itself incessantly you can realize that just because your heart is exerting itself continuously by remaining still and empty that the heaven has become what it was, what it is and what it will be, for all sights and visions are nothing but your heart. Knowing, that on account of stillness the earth can burden itself with so many things always striving to satisfy all their "desires," you can understand that in case your body constantly remain still you can always respond to all things, for you are a universe in miniature. Thus, letting your heart follow the example of the heaven you will become emptier and emptier, and letting your physical form follow the example of the earth you will fall deeper and deeper in the depths of stillness. So long have you remained in this state that something divine will arise, which comes from the Mysterious Pass---the very center of the heaven and the earth and in which the Great Unification takes residence.
By this time there comes the tangible medicine, there comes the formless medicine, there comes the Upper Caldron established in your upper elixir field, there comes the Lower Furnace established in your lower elixir field. With your pure mind-will functioning like fire you can set sail against the life current---which, in an emblematic sense, is similar to the process of going back through eight Trigrams, the four emblematic Symbols, the yin and yang, and the Great Unification---to transform your form into fertilizing fluid, transform fertilizing fluid into vita-vapor, transform vita-vapor into congenital mind-will, and bring your congenital mind-will back into infinite emptiness.
Then open up the vast achromatic chaos to recreate a set of new heaven and earth. With the new set of heaven and earth serving as its Qian Trigram and Kun Trigram respectively, the fetus of your true self will be conceived. When the fetus of you true self ---which is formless and lies outside the region of existence, as like one idea being in bud in emptiness--- has fully developed you should let it go out of your body, and train him and nurse him from time to time till he can in no time come through nonexistence and existence( let alone go far away beyond the boundary of the universe), and in no time turn into hundreds of thousands of forms which belong either to existence or to nonexistence and of various features and shapes. By this time you begin to realize how poor humankind's imaginative power is. Yet that is not the end. You should bring the fetus of your true self back into your upper elixir field, then you should drift deeper and deeper in the depths of stillness and emptiness till you bring your body and the infant of your true self into "golden light" and let your brilliant light fill up the infinite emptiness so as to possess the same body with Tao. Then and only then you have become Sakyamuni, Lao Tzi, Confucius and other saints, you are the creator, you are God, you are the sole arbiter of your destiny.
The very foundation upon which the heaven is built up is nothing but yin and yang, while the very foundation upon which the earth is created is nothing but flexibility and hardness, the very foundation upon which a true man can be achieved is nothing but beneficence and generosity.
What the things receive from Tao is called Te. As for humankind, Te, to some extent, is equivalent to virtues. Without Te you are advised not to be a practitioner engaged in pursuit of Tao, for you can receive nothing but calamities. Nor should you have any motives or other that are popular in the region of covetousness to become a practitioner in pursuit of Tao, as nothing will wait for you but disasters.
Lu Xun, the most prominent contemporary writer in Chinese history, once said that Taoism is at the very root of Chinese culture. and from this naturally you will know its significance. The book aims at showing readers as many theories and concrete methods as possible, so as to help you understand or practice the age-old Chinese-yoga or Qigong---though the two names are not
I sing the body
electric - Walt
There are energies that move in our body. No one knows
whence. They come from something transcending our consciousness.
We can't even conceive of them.
-- Joseph Campbell
Modern physics now agrees with the ancient teachings that what we
think of as solid mater is really energy in constant motion. The
natural energy of the universe has been called by many different
names--vital force, prana, orenda, shakti, and spirit are just a
few. The ancient Taoists called it qi (chi).
As Hua Ching Ni says: "How can the universe
be alive? Because it is the continual transformation of primal
chi, the pivotal energy and living soul of the universe. By
understanding that all things in the universe are just different
expressions of chi, one can see why the sages have always said,
'All things are one, and on is all things.'"
Qi can be thought of as basic life
force. Ted Kaptchuck calls it "matter on the verge of
becoming energy or energy on the pint of materializing."
Mantak Chia describes it as "the glue between our body, mind,
and spirit, the link between our perception of the inner and outer
worlds." Qi may also be thought of as
electricity. It can't be seen, yet it can most certainly be felt.
In some ways, it is the very stuff of life. It
is what animates us, what gives us life in the energetic sense. It
warms us, keep our organs in their places, and directs all of our
There are different kinds of qi
with different jobs to do. There is protective qi ,
or wei qi , the Chinese version of the immune system.
It lies like an invisible electrical shield between the skin and
the muscles. Its job is to keep out invading pathogens. When our wei
qi is low, our resistance to colds, flus and more serious
viral invasions is weakened.
Another type of qi is organ qi
. This type of qi is responsible for maintaining the
strength and integrity of each organ in our body. When this type
of qi is weakened, our organ functions suffer and we
are likely to have trouble breathing, digesting our food or
sleeping. We may also feel a general feeling of fatigue.
Yet another type of qi is meridian
qi , which travels the pathways (called meridians or
channels) throughout our bodies, linking organs with each other
and to organ systems and helping the blood move and stay within
its channels. Meridian qi is what acupuncturists tap
into when they insert their needles.
The human body is in reality an energy system.
You can even think of the body's meridians as an electrical
system, complete with junctions, fuse boxes and miles of wiring,
all connecting up in one great multi-dimensional energy circuit.
Since the entire universe itself is made of the
very same qi of which we are made, we can utilize the
energy of the universe in our own healing work. This is the
premise of qigong , the ancient Taoist art of energy
work. By tracking and building up our own internal energy and then
mixing it with the "heavenly" energy as well as the
"earthly" energy, we can become more vital, more healthy
and more spiritually realized beings.
There are literally hundreds, if not thousands,
of different qigong exercises. Many of these are
integrated into a whole system, usually called by an evocative and
poetic name such as Soaring Crane Qigong, Wild Goose Qigong etc.
But all involve some sort of special breathing, specific movements
and an inner visualization of where the energy is focused or
Through qigong , as Bob Flaws says:
"we can manufacture qi more efficiently, store qi
more effectively, and circulate our qi more smoothly.
In addition, we can circulate our qi to particular
places or organs in our body to bath those areas in healing,
Qigong can be done in a moving
form, such as in Taiji Quan, or by sitting or even
lying down. There was a famous qigong master in China in the 800's
named Chen Tuan who perfected a sort of sleeping qigong
. He was said to be able to sleep for months at a time, neither
eating nor drinking, then awaken perfectly refreshed and
An important facet of qigong is that while there
are often outer movements, at least 75% of what is going on is on
the inside. Visualizing the energy flow, meditating on certain
energy centers or spiritual centers (such as tien mu
, the third eye or bai hui, the crown chakra or dan
tein , in the lower abdomen) is just as important, if not
more so, than doing outer movements. In the beginning the
practitioner guides the qi with his or her mind in a
relaxed, non-forceful manner. It is said that qi
follows yi , or that energy will follow the mind.
(Western medicine is discovering this also as the relatively new
branch of medicine called phsyconeuroimmunology.) Eventually, the qi
will move on its own without the practitioner needing to guide it.
Until very recently in modern China, qigong
was very popular, with millions of people practicing it daily, but
mainly for health benefits. Only recently has the spiritual
aspects of qigong been taught, although traditionally
qigong has always been used for both physical and spiritual
growth. Here in the West people are, of course, interested in
both. But traditional Taoist wisdom teaches that it is very
difficult for one to do intense spiritual work when one's energy
or health is compromised. There is simply not enough qi
to do practices or even to read and understand inspiring books.
Therefore, the first step is to do qigong to raise
the energy level in order to become a healthier, more vital
person. Then one can begin deeper self cultivation practices.
Standing with my feet rooted to the earth and my
head in heaven, I am relaxed and natural, like the pine tree. I am
at one with the universe. I am a channel between heaven and earth.
So begins my practice of Essence Qigong, an
extremely simple yet sublimely powerful form. As I slowly relax-my
muscles, my nervous system, my thought forms, my breath-I feel
myself enter deeply into the qi state, a state of complete
peacefulness and harmony. It is a state that I will go in and out
of over the next forty five minutes of my practice, as I am more
and less successful at letting go of thoughts, conceptions and
emotions and instead flow gracefully and deeply into the qi state.
Slowly my palms come up in front of me, holding
an invisible yet very real qi ball. They come together over my
head, at my bai hui point and down the front of my body then up
the back-smoothing, combing and energizing the qi channels there.
Then they come out to two sides, like the wings of a great bird,
come together again over bai hui and then descend down the back
and up the front of my body-again smoothing, combing and
energizing. Then up at a forty degree angle and along the outside
of my body and up the inside of my legs.
Now I stand within the qi field that I have
created and massage the five major organs, hands lightly over the
body-opening, harmonizing, healing the liver, heart, spleen, lungs
Then, holding six points on the front of my body
I beam white light into them, opening them, relaxing them,
balancing the three centers of the body.
Later, while I stand in meditation posture and
feel the waves of energy flowing over and through me I give thanks
for this simple yet vital practice. the "formless form"
as my teacher, Chen Fu Yin, calls it. It is in letting go of the
mind, letting go of the expectations, and letting go of the goals
that I can benefit the most from this revitalizing and harmonizing
"We access the qi," says Chen Fu Yin,
so that we can allow for the emergence of the shen or
spirit". In this way qigong becomes a deeply spiritual
practice. The benefits of better health, more vitality, clearer
emotions, and stronger immune system are all doors into the great
realm of the spirit, where true healing lies.
This extremely simple yet very powerful qigong
practice sustains me, opens me to new experiences, and harmonizes
my being. It has made me intensely grateful to be alive and to be
a part of this great unfolding dance of Tao that swirls all around
and within me.
What To Expect From Essence Qigong.
If practiced at least once daily (30-45 minutes)
you can expect to feel a rise in vitality, a stronger immune
system, a more balanced emotional life, a greater sense of peace
and well-being and more stamina in everyday activities.
Our workshops generally run from ten in the
morning to five in the evening one the first day, with plenty of
time for breaks and lunch. The second day is generally a half day.
We also will practice a sitting meditation as well as a lying down
Note: If you are having health issues or have
infirmities please do not worry. We do not run the seminar like a
drill sergeant and any time you feel the need to sit out, you may
do so. Everyone moves at their own pace. We have people of all
ages and health levels attending our seminars and we try to
accommodate them all. Essence Qigong may even be practiced by
people in wheel chairs!
An Example Exercise : Heavenly Cloud Hands
Heavenly Cloud Hands is one a considerable repertoire of basic Qi Gong exercises, which are taught to new students so as to kick-start their internal systems, thereby powering up their immune system and also providing them with he mechanism to radiate health, be in a state of calm, reduce stress levels and also increase their spirituality.
This slow and gentle exercise is a form of preventative medicine and thus helps to prevent the onset of future illness.
Key Points of the Exercise
You must use abdominal breathing, called primordial breathing in Qi Gong. The breathing is the most important part of the exercise.
The movements are completely relaxed.
The movements are very slow. After some practise, one complete movement should take about half a minute or more.
Keep the movement in harmony with the breathing.
Place the tip of the tongue to the front of the palate, against the roof of the mouth. Keep it there throughout the exercise.
Close your eyes. Visualise that you are drawing a rainbow with your hands.
We are performing part of the movement/form known as 'Heavenly Cloud Hands'.
Begin with the feet together. Place the hands together.
Close your eyes, relax completely. Place the tip of the tongue against the roof of the mouth.
Slowly raise the hands. Slowly.
Simultaneously breathe into the abdomen. Therefore, the abdomen will expand while the chest remains still.
At the half way point turn the hands over and begin to breath out.
Keep breathing out, stretch the hands up over the head. Move slowly throughout.
At the top, turn the hands to face outwards, and begin to breathe in, into the abdomen.
Separate the hands, slowly breathing in.
As the hands pass halfway begin to breathe out.
Keep breathing out until the hands reach the bottom. You have now completed the exercise, but you can repeat it as many times as you like.
However, we recommend that you do not overdo it initially.
Qi Gong is a very powerful form of exercise. Consider it to be a kind of medicine. As with any medicine, treat it with respect. If you have a serious health problem, consult your doctor before trying Heavenly Cloud Hands.
This exercise will stimulate the internal organs. You may find it does you more good than hours of aerobic exercises.