QI GONG: The Art of Cultivating Energy

THEORY: The Discipline of Cultivating Body, Mind, and Spirit

Definition:

Qi Gong is the art and skill of training qi. It is the method of using subjective initiative (intention) to get physical and mental exercise. In order to attain physical and mental holistic accomplishment one must coordinate thought, posture, and breathing. Physically, qi gong optimizes organ functions and maintains dynamic equilibrium. Energetically, qi gong enables the storage of energy by reducing energy consumption and increasing energy accumulation, producing the effects of harmonizing yin and yang, cleaning the channels and collaterals, and emitting external qi.

Qi Gong is based on the TCM theories of yin-yang, five elements, and jing-luo (meridian-collateral). 

Various Names:

Xingqi: promoting and conducting qi

Fuqi: taking qi

Tuna: expiration and inspiration

Daoyin: inducing and conducting qi

Anqiao: massage

Shushu: breath counting

Zuochan: sitting meditation

Shiqi: living on qi

Jingzuo: sitting still

Wogong: lying exercises

Practice Types:

Neigong: internal practice

Waigong: external practice

Refinement is Merit:

Refinement of the senses happens on all levels of consciousness, and is the focus in the practice of qi gong. This translates as “qi work”, or “merit of qi.” Qi Gong optimizes physical health, clears the mind, and enlightens spiritual goals. Qi Gong practice coordinates posture, breath, and an empty mind that is alert to correcting the tasks of acting, feeling, and thinking into form, force, and substance, respectively. To correct means to refine. Form is the diligence of the body. Force is the discipline of the mind. Substance is the devotion of the spirit. The substance of spirit gives flavor to the force of mind that positions the form of body. Refinement of the senses is the process of merging form, force, and substance into the original essence of all things, a quality that has no name. This quality without a name is temporarily given the name, Tao. While practicing qi gong one should be thinking of nothing but this essence of life, located in the dantian (field of the immortality elixir). By keeping to the essential source, one gains the accomplishments of longevity, prosperity, and happiness.

DANTIAN (THE ELIXIR FIELD/MYSTICAL PASS): The Essence of Qi Gong

Dan is the immortal elixir. Tian is the field of attention. The dantian is an area where zhen (true) qi is accumulated and stored. Focusing on the lower dantian means focusing on the center of gravity and the essence of life. Three dantians have been documented.

The Elixir Fields: The Three Centers

There are different opinions on the localities of the three dantians.

Upper Dantian: Mental Center

1)       Niwan (Mud Ball)/Baihui (Hundred Meetings): top of the head

2)       Zuqiao (Progenitor Orifice): 3 cun inside yintang; center of head

Middle Dantian: Emotional Center

1)       Jianggong (Scarlet Palace): inside shanzhong; center of chest

2)       Inside shenque: center of gravity

Lower Dantian: Physical Center

1)       Qihai (Ocean of Qi): where qihai and mingmen connect during abdominal contraction

2)       Huiyin (Converging Yin): perineum

3)       Yongquan (Pouring Spring): under ball of foot

Keeping to the Mystical Pass:

Concentrating the mind on the lower dantian can eventually promote the control over involuntary bodily functions like respiration and pulse. The lower dantian is the hinge of the transformation (ascending/descending, opening/closing) of zhen qi, the origin of the jing-luo system and zang-fu organs, the confluence of yin and yang, the gate of fire and water, the gate of respiration, where the man stores reproductive essence, where the woman nourishes the fetus, and the essence and creator of life itself. Constant focus on the lower dantian can prevent and cure disease.

YIN AND YANG: The Polarity of Qi Gong Practice

Respiration of Yin and Yang:

Exhalation is excretion and yang while inhalation is tonification and yin.

“Exhalation sends qi out, being the opening of yang; inhalation brings qi in, being the closing of yin.” –Treasured Mirror of Oriental Medicine

Fire and Water: Movement and Stillness

Seek movement within the calmness to shine peacefully, returning the fire; if the fire doesn’t return, it flies away. Look for calmness in the movement to condense, adding the water; if water is not added then one withers. 

Practice Modes:

• ·         Static: Activity of the mind’s will to conduct the movement of internal qi to gather in the dantian within a still body

• ·         Dynamic: Tranquil movement of internal qi within the activity of the body

Empty and Full:

This is simply the transference of attention from the mind to the lower dantian via the will. This is the practice of flipping the positions of fire and water; cooling the head with water and warming the vitality with fire. Keeping the water above and the fire below is the intention of the firing process.

• ·         Upper Body (Head/Chest): The mind must be empty and sharply alert to send the qi and breathing to the root (lower dantian)

• ·         Lower Body (Lower Dantian): When the mind is stabilized in the root it can be full and substantial

Appropriate Training Time:

Training in Accordance with the Seasons (Month):

“Spring and summer nourish yang, fall and winter nourish yin.” –Su Wen

Training in Accordance with the Hour:

Training hours correspond to the superficial circulation of energy meridians which is expressed in two hour increments for each meridian.

Yang Hours:

• ·         Range: 11pm-11am (Tzu, Chou, Yin, Mao, Chen, Ssu)

• ·         Energetics: Yang expands, yin contracts

• ·         Preferred Practice: Wai Gong

• ·         Preferred Therapy: Strengthen yang

Yin Hours:

• ·         Range: 11am-11pm (Wu, Wei, Shen, Yu, Shu, Hai)

• ·         Energetics: Yin expands, yang contracts

• ·         Preferred Practice: Nei Gong

• ·         Preferred Therapy: strengthen yin

Ancient Ideal Hours for Cultivation of Elixir Pellet (Zhen Qi):

• ·         Tzu (11pm-1am): one yang, five yins

• ·         Wu (11am-1pm): one yin, five yangs

• ·         Mao (5am-7am): four yangs, two yins

• ·         Yu (5pm-7pm): four yins, two yangs

Appropriate Training Direction:

According to the five element theory, heavenly bodies, or the practitioner’s sensitivity, certain directions may be more appropriate for a particular time of practice.

Five Elements:

Each of the four directions are designated as yin or yang. In five element theory, each viscera relates to a particular direction and element. When practicing, one can face the direction corresponding to a specific deficiency.

Sun, Moon, Stars:

Facing the moon, sun, or stars can influence the conducting of qi.

• ·         Sun: yang

• ·         Moon: yin

• ·         Big Dipper: vigorous qi

THE SUBLIMATION OF THE THREE TREASURES:

Identifications:

Three Treasures:

Jing: prenatal essence; vitality; procreative energy

Qi: universal life force that surrounds, permeates, and binds everything

Shen: spirit that has the potential to become immortal and leave the cycle of reincarnation

The Qi Gong Training Process:

1.       Convert the jing into qi

2.       Nourish the shen with qi

3.       Refine the shen into nothingness

4.       Crush the nothingness

The refinement process can be thought of as exchange of one’s material and emotional desires for the conception of a holy child, one’s spirit. This is the birth of one’s correctness. As this correctness is maintained the spirit grows closer to its source, heaven.  

Steps of Spiritual Sublimation:

1.       Build the foundation

2.       Receive mystical conception

3.       Holy fetus gives signs of holy pregnancy

4.       Birth of holy baby

5.       Nursing the holy baby

6.       Maintain oneness of baby and mother

7.       Decide whether to forsake the old body or continue worldly service humbly

“You know what is bright, but you would rather keep to the dark as though you knew nothing.”-Master Ni

Laozi said, “Objects are many, each returns back to its root.  When it returns to its root, it means calmness. It also means repeating life.”

  “Concentrate the qi to reach softness, you are able to be like a baby.”

Doing the Undoing

To know what is, one must know what is not. Refining the senses means a daily decrease of the unnecessary, or the elimination of irrelevancies in feelings, thoughts and actions. Decreasing the irrelevant increases the relevant. By eliminating irrelevancies, feeling, thought, and action can become concentrated into substance, force, and form, promoting the efficiency of the doings of the self. But to eliminate doesn’t mean do nothing. Doing nothing eventually causes deficiency.  Doing without coarseness will lighten the stress load and clear clutter from the mind, allowing advancement of the self. In the practice of refinement, when interacting with the external world, the self should screen unnecessary input and filter unnecessary output. The refinement process consists of:

1)       Cleansing, or clearing out the irrelevancies so that the subtle structure can be recognized (being able to feel qi)

2)       Learning, or accumulating information through the experience of refinement (building a reservoir of qi)

3)       Moving, or using the qi to nourish honest self-expression (letting the spirit return to the source of creation)

Doing the undoing benefits physical health. Speaking too much damages the chest (zhong) qi. Thinking too much injures ying qi, or the spleen’s ability to transform food and make blood. Eating too much causes stagnation and dampness of blood and qi. Drinking alcohol too much, taking drugs, or smoking intoxicates the liver and blood. Looking too long also injures the liver. Being angry injures the liver’s ability to regulate the smooth flow of qi. Too much sexual activity injures the kidney qi and depletes the life essence (jing). Listening too long injures the kidneys. Worrying too long injures the heart.

A Taoist proverb says, “Food is better than medicine for increasing health. Using qi to improve health is better than eating food.”

The self knows what is relevant for the self by peering into the source of its being.

Feeling Qi

Feeling the qi, or the spherical cushion of energy, gives one belief in the unseen energy force. The more one feels the qi, the more one learns about what to do with it. When the qi is felt, one may feel a peaceful, warm, cool, or electrical tingling sensation. Usually the tingling begins in the fingertips and the joints. The tips of the fingers and toes, and the soles of the feet, mark the locations of the jing-well points of the qi meridians, where the qi flows quickest during transition from external to internal. Feeling the qi brings a sense of fullness, or awareness of the self’s connection with the universe. Feeling the qi is the empirical confirmation of the conversion of vitality into qi.

Building Qi

Once the qi is felt, one begins building up a qi reservoir (the yellow court), located about 1.5 inches below the navel and about 3 inches deep, in the centroid of the self. The centroid is called the lower dantian, where the points qihai and mingmen touch during inhalation. Building the qi actually means refining the qi to nourish the spirit. Refinement of qi is the condensation of qi. Condensing qi has the quality of wiryness associated with the practice of bone marrow washing. This is the practice of breathing the fresh qi into the deepest core, the bone marrow, and exhaling the toxins.  

Moving Qi

After enough qi is built up, the qi can be moved. Let go of the mind to open the door to the spirit. This is necessary in the process of sublimating the spirit. This is the practice of letting go of the spirit. Refining the spirit into nothingness has an empty quality. This is responding like an echo and adapting like a shadow.

Once the spirit has been released, an outside reference point can be focused on. This is the practice of crushing the nothingness by making the decision to integrate awareness, or expand the spirit. Expanding the spirit is honest self-expression. This is the decision to forsake the body or to continue worldly service. In worldly service, moving the qi can be expressed as a transfer of qi from one person to another. This is an application that can also be used with martial arts and healing arts. 

Jing Sublimation:

Vital Sources of Qi: Correcting Breathing, Eating, and Sleeping

Transforming vitality into energy for mental clarity is called getting the medicine. There are three essential sources of vitality: breath, food, and sleep.

If one eats too much, food will stagnate, toxins will accumulate, and one will become tired. Spend time before eating to generate saliva. Swallow all saliva. Saliva will fill some space in the stomach, so to prevent over-eating. Swallowed saliva collects in the lower dantian to form the immortality pill, or the egg of the spiritual embryo. Chew every bite until food is liquidated. 

Avoid ice cold food and drink because it prevents the qi from moving upward. Drinking alcohol effects concentration, judgment and sensitivity. Avoid caffeine and strong tastes because they interfere with leading the qi upward as well as cause disturbances in the digestive system.

Get the right amount of sleep. If one sleeps too much, one will become tired. Maintain a conscious sleeping posture to control dreams. Bright dreams are a reflection of a calm spirit, that is housed in the heart. Protect and nourish the heart during sleep. When sleeping on the side, choose the right side. Because the heart is more on the left, there will be less weight over the heart. Place the right hand under the right ear and the left hand on the left leg. The left foot rests behind the right knee. If sleeping on the back rest the left hand in the center of the chest and the right hand just below the navel. 

Listen to natural (slow, deep) breathing in order to get control of relaxation. When relaxed the mind can be happy. When happy saliva is naturally generated. Happiness is knowing contentment. Contentment is the recognition that one has enough (energy). Thus, happiness is energy being fulfilled. If one is depressed, one’s energy level will be low.

Brain Participation:

The brain generates ideas that govern thoughts, spirit and qi around one’s field. The brain is the main source of EMF (Electro Motive Force) which increases mental concentration for stronger and more smooth flow of qi. A healthy brain raises spirit vitality. Understanding is the key to long life. When brain cells are at an increased level then sensitivity is increased. Sensitivity is the key to good health and longevity.

The brain is the sea of marrow which is ruled by the energy of the kidneys. The kidneys are also responsible for growth and reproduction. Therefore, the kidneys are responsible for semen (spermatozoa  for men and ova for women) production. The semen is the main source of human energy, via vitality. The four qi vessels (Yangqiao, Yinqiao, Yangwei, and Yinwei) of the legs receive their qi from semen conversion. At midnight, the qi circulation about the microcosmic orbit reaches huiyin that stimulates the genitals to interact with the dantian qi. Sublimation of jing causes the qi in these four vessels to become deficient, so more essence may be converted. 

To practice sublimation, lead the qi upward, returning the essence to nourish the brain. When the brain is full it becomes energized with clear thoughts and is able to function more completely.  When more of the brain is able to be used, the shen can be raised through increased sensitivity and effective thinking. This allows the spirit to remain after death of the physical body. To reach this level one must first let go of all material thoughts and emotions. The Chong vessel is the most responsible vessel for the sublimation of spirit due to its capability of regulating the kidney meridian and mutually supporting the Ren meridian.  

THE THREE KEYS:

The three key elements of qi gong are the regulation of the body, regulation of breathing, and regulation of mind. The three keys must simultaneously coordinated to achieve dirigation.

3D Efficiency: Diligence, Determination, Devotion

Learning can be painful because it is through our mistakes that we correct ourselves. Refinement therefore requires a diligent body, a determined mind, and a devoted spirit, to persevere in the consistent practice of learning. The intelligence of the body grows through the refinement of its actions. The more efficient one acts, the closer one advances to the source of subtlety. In other words, the lighter the burden, the freer the movement; thrift supports spontaneity. 

Qi Gong is a twenty-four hour a day activity. Be ready to move at a moment’s notice and never give up.

To pursue Tao, the body must instinctually give away its resource with the guidance of an understanding mind for the principle of cultivating the spirit so that it may express itself honestly, without resistance. To understand the spirit, the body must lighten its load through the refinement of vitality. The physical body refines itself by forgetting itself, or ridding itself of the physical irrelevancies. When the physical body has been cleared of irrelevant activities, the subtle structure of qi can be completely realized. Forgetting ultimately means training the body, mind, and spirit to support each other so that responses come naturally. When qi gong forms can be practiced without the thought of the sequence, true benefit can be attained.

Moderation of Training Duration and Degree: Fire Control

During the qi gong training experience (the firing process) one should moderate the duration and degree of training in accordance with the changing conditions, or set the proper limitations and not fail to recognize turning points (peaks and valleys). Growth from training accomplishments are naturally small and gradual. 

General Settings:

• ·         Mind: the will to train should be gentle and patient (neither forgetting nor aiding)

• ·         Breathing: should be natural, slow, steady, and even allowing the natural formation of qi and respiration, free from the will

• ·         Postures: should be natural, relaxed, appropriate, and comfortable

Concurrent Training and Nourishing:

Training: forms or postures used to conduct qi; vigorous breathing

Nourishing: replenishment of vitality and energy after training; gentle breathing

Body Postures: Efficiently Transforming Vitality into Energy

Regulating the body with correct posture guarantees smooth respiration and qi flow; smooth flowing qi relaxes and concentrates the mind; a calm and alert mind transmutes the vitality of the body into qi.

Be Like A Tree:

Imagine feet walking underground. Qi Gong practice begins with establishing the root. To refine the body, one must first root deep into the earth. If sitting, this connection is at the perineum (huiyin). If standing, this connection is made through the soles of the feet (yongquan). Rooting is accomplished by putting the mind under the connection point. Visualize it spreading out underneath the earth. Like water flowing downstream, the mind must search for the lowest point. Putting the mind in the lowest point is humble. The one who is last in line, follows first- the ultimate follower. Initially, a tingling sensation may be felt at the soles of the feet, or at the perineum and begin tracing the meridians up the leg or the back. Once the root is established, one cannot be knocked over and proper growth can begin. Zhen (true) qi flows through the cosmos like water. Since the mind regulates the interaction of heavenly and earthly qi, the mind must be like water. It becomes formless in order to assume all forms. 

All joints must be slightly bent but extended to allow for the qi to circulate.

The bottom becomes heavy and the top becomes light, like a tree blowing in the wind. The tailbone is tucked in and the head is pulled up from under the base of the skull by heaven so that the vertebrae of the spine hang loosely, like a string of pearls. The qi can be circulated efficiently when proper posture of the spine is maintained.

A tree is like the refined self. The correct action is the branch of the correct thought, which is the trunk of the correct feeling, which is the root. The correct feeling sprouts from a seed that is the essence of its life. If the seed sprouts into a tree, then it proves it has been in harmony with the elements. The slightest disharmony of the elements could cause the seed to perish. Will the fragile seed unleash its potential to become generations of trees?

Sitting in Chair:

• ·         Sit up straight (spine erect)

• ·         Separate knees shoulder width apart and at an angle of 90°

• ·         Place feet firmly on floor

• ·         Place hands naturally on knees or thighs

• ·         Relax shoulders

• ·         Draw in chest slightly

• ·         Relax abdomen

• ·         Close eyes slightly

• ·         Keep mouth closed

• ·         Place the tip of the tongue against the roof of the mouth

Sitting on Floor: Free Leg Crossing, Lotus, Half-Lotus (Single Leg Crossing), Za-zen, Butterfly, Half-Butterfly

• ·         Pull back hips from knees and place huiyin firmly on the floor

• ·         Lengthen spine (pull up with occiput and baihui)

• ·         Hands placed on knees (xuehai) or in front of abdomen (palms up with thumb in laogong; men: left hand on top of right; women: vice versa)

• ·         Relax shoulders

• ·         Draw in chest slightly

• ·         Relax abdomen

• ·         Close eyes slightly

• ·         Keep mouth naturally closed

• ·         Place the tip of the tongue against the roof of the mouth

Supine Lying:

• ·         Lie on back with pillow to slope body

• ·         Place hands against sides of legs or one palm over the other on qihai (palms down)

Latericumbent Lying:

• ·         Lie on side (right preferred) with pillow

• ·         Back is straight

• ·         Bend neck slightly forward

• ·         Bend upper leg with upper foot behind knee of lower leg that is stretched straight

• ·         Place upper hand on upper hip (near huantiao and juliao) (palm down)

• ·         Place lower hand under lower ear (palm up)

Standing:

• ·         Position feet parallel to one another about shoulder’s width apart (foot space regulated according to height of stance)

• ·         Keep the back straight

• ·         Pull up on the head and neck

• ·         Slightly draw in the jaw

• ·         Slightly draw in the chest

• ·         Relax the abdomen

• ·         Relax the hips

• ·         Bend the knees

• ·         Eyes looking straight ahead or slightly closed

• ·         Relax the shoulders

• ·         Open the arm pits by turning the elbows out

• ·         Slightly curve the hands with spaces between the fingers

Breathing Strategies: Nourishing the Spirit with Energy

Regulation of respiration effects the regulation of qi, blood, and organ functions. It is the strategy of the mind to achieve mental tranquilization and physical relaxation.

When breathing is regulated, the mind can lead the qi more easily. Breathing strategy is the key for regulating thought waves. When breathing strategy is absent, the emotions will have an influence on breathing rhythm. Breathing strategy maintains and directs the consistent movement of qi. Listening to quiet breathing, quiets the mind. Breath is the link between the self and the present moment.

Chest Breathing (Normal): without exertion or the mind’s will

Orthodromic Abdominal Breathing (Buddhist Breathing):

• ·         Inhalation: the diaphragm descends, the abdomen expands, and huiyin is drawn up

• ·         Exhalation: the diaphragm ascends, the abdomen draws in, and huiyin is relaxed

Counter Abdominal/Reverse Breathing (Taoist Breathing): for gathering and replenishing the qi of the dantian

• ·         Inhalation (nose): the diaphragm ascends, the abdomen draws in, huiyin is drawn up

• ·         Exhalation (mouth): the diaphragm descends, the abdomen expands, and huiyin is relaxed

Pausing-Closing: This is pausing and closing the flow of qi for a little while after each inhalation or exhalation

Sound Emission with Exhalation for Organ Strength:

• ·         Lung: Chi

• ·         Heart: Ho

• ·         Liver: Hsu

• ·         Spleen: Hu

• ·         Kidney: Chui

• ·         Bowels: Hsi

Breathing through the Five Gates (Macrocosmic Qi Flow):

This is deep breathing in conjunction with concentrating the mind on the five gates. Breath qi through the center of the palm (laogong), the sole of the foot (yongquan), the crown of the head (baihui).

Genuine Breathing (Fetal Breathing):

This is gentle abdominal breathing that appears outwardly to have stopped.

Latent Breathing:

Slow and gentle breathing without obvious respiration sensation.

Shen Breathing:

• ·         Inhalation: pay gentle attention to yintang

• ·         Exhalation: relax attention to yintang

Opening-Closing (Body Transparency): Skin Breathing:

Inhalation: pores close; spirit becomes light

Exhalation: pores open; spirit becomes heavy

Preferred Breathing Method with Forms is Reverse Breathing:

When doing qi gong training one should always breath naturally. After some time, reverse breathing should happen naturally.

Inhalation:

Contract the lower dantian region energetically rather than muscularly. Guide the energy up the spine. Place the tongue on the roof of the mouth, just behind the upper front teeth. Contract the perineum gradually, as if slightly cutting off the flow of urine. Inhale qi through the pores of the skin into the marrow. The hands raise or draw inward. 

Exhalation:

Expand the lower dantian region. Guide the energy down the anterior midline. Drop the tongue below the lower front teeth. Release the perineum gradually. Exhale toxins out from the marrow through the pores. The hands descend or push out.

Mind Tranquilization Methods: Returning to the Void

Regulating the mind is tranquilizing the mind to gradually return to the void, where there is no sensory stimulation or thinking. The mind should be empty of thought, but be alert to guarding the dantian. The most essential exercise in qi gong is to use the will for concentrating the mind in order to replace myriad thoughts with one thought. The following methods are ways to return to the void of thought.

Point Concentration:

Gently concentrate the attention on an acupoint (qihai) or an external point.

Breath Following:

Concentrate on abdominal respiration without using the will in order to unify the qi of the breath with the mind.

Breath Counting:

Silently count the times of breath till the ear fails to hear, the eye fails to see, and the mind fails to think.

Silent Chanting:

Silently think of one word or phrase continuously until peace is reached.

Breath Listening:

Listen to breathing that will gradually become silent. Then listen to silent breathing with the mind. This is similar to Breath Following.

Mental Looking:

Looking inward or object visualization with the mind’s eye. This can be visualizing the five element color in the diseased organ area.

QI GONG ACTIONS ON THE FIVE VISCERA:

Lung:

In qi gong breathing, the jing (essence) qi of heaven and earth are inhaled and the turbid qi in the viscera is exhaled. The jing qi promotes zhen (true) qi and the free flow of qi and blood through the limbs and bones (marrow) of the body.

Dantian (elixir field) breathing, or deep, long, abdominal breathing, increases kidney receptivity of qing (clean air) qi, and gradually makes respiration undetectable. When this occurs, inhaled essence qi combines with congenital jing qi of the kidney to produce zhen qi, enabling the internal qi and vitality of the body to condense and strengthen.

Kidney:

The kidneys, located in the lumbar region to the left and right, contain mingmen, the gate of life inside. Xu Lingtai believed mingmen was the dantian.

“The gate of life is the root of primordial qi, the residence of water and fire. The yin qi of the five zang organs cannot be nourished without it. The yang qi of the five zang organs cannot be lifted without it.” –Zhang Jingyue

With gentle concentration of the mind on dantian breathing, the mingmen fire is sufficient for warming the spleen, nourishing the viscera, transporting food and air, lifting yang qi, strengthening the constitution, and contributing to the kidney function of growth and reproduction.

Liver:

Relaxation calms the liver qi, thus hyperactive liver yang and liver fire can be stabilized, and the blood will be contained in the liver. When the blood is stored effectively the emotions can be calmed. When the mind is calm, the free flow of qi dredges disease.

Heart:

Through gently concentrating the mind on qi gong exercises, the brain can become tranquilized in order to govern mental activities of awareness and thinking, and govern blood circulation by regulating the pulse and complexion.

Spleen:

Abdominal respiration effects the transportation and transformation function of the spleen by increasing saliva production and appetite. It also effects the superio-inferior movement of the diaphragm, thus massaging the stomach to promote peristalsis.

JING-LUO:

Qi Gong practice provides empirical evidence of the qi meridian flows, relationships, and points.

Inter-following of Mind and Qi:

This is the unification of the mind’s will and qi. Respiration follows the mind’s will by being slow, gentle, and deep. When the internal qi can circulate in the body via the microcosmic orbit, the mind’s will should naturally follow the qi.

Macrocosmic Orbit of Qi Flow:

This is the external energy highway loop that allows the interaction of heaven and earth with the microcosmic orbit through the five gates.

Five Gates:

• ·         Heaven: baihui (crown)

• ·         Human: laogong (center of palms)

• ·         Earth: yongquan (soles of feet)

Microcosmic Orbit of Qi Flow:

This is the internal energy highway loop that connects the Du (Governing) and the Ren (Conception) spiritual meridians. The function of the spiritual meridians are to build up a reservoir of qi and blood, spread kidney jing, or prenatal essence, throughout the body, and assist in the circulation of protective qi, or qi that prevents invasive pathogens. The 8 spiritual meridians supply the 12 regular meridians with qi. The interaction of qi through the Du and the Ren meridians is the interaction of yang and yin energy respectively. It is through the practice of using the microcosmic orbit that one can effectively regulate the energy of the organs (dirigation).

The Three Passes (Locks):

These are three places on the Du vessel difficult for the zhen qi to pass.

First Lock:

1) Weilu/Changqiang (Long Strong): under coccyx; connecting point of Ren

Second Lock:

1)       Lingtai (Spirit Platform): below T6; junction point for macrocosmic orbit as it enters from arms;

2)       Jiaji (Clipping Spine): bilateral sides of mingmen

Third Lock:

1)       Yuzhen (Jade Occiput): base of occipital bone where brain starts

2)       Fengfu (Wind Palace): jade pivot; below occipital protuberance

Microcosmic Gates: ­Du, ¯Ren

• ·         First Lock: changqiang/weilu

• ·         Life Gate: mingmen: below L2; the builder of the life fire

• ·         Second Lock: lingtai/jiaji

• ·         Third Lock: yuzhen/fengfu

• ·         Crown: baihui: where the hair swirls

• ·         Upper Dantian: yintang: between eyebrows; third eye

• ·         Junction: yinjiao: in the upper gum behind the teeth; connecting Du and Ren meridians

• ·         Middle Dantian: zhongwan: midway between the solar plexus and the navel

• ·         Navel: shenque

• ·         Lower Dantian: qihai: 1.5 inches below navel; center of energy

• ·         Sea of Qi: huiyin: perineum; junction point for macrocosmic orbit as energy enters and returns from legs; junction point for Du and Ren meridians 

Huiyin Lock:

Huiyin is the first point on the Ren meridian in the region of the perineum. Huiyin is the key to the breathing strategy. As the connecting point of the Du and Ren meridians, and the transformation point of fire and water, it is crucial that it be locked during inhalation so no qi can leak out. When huiyin is contracted gradually, the abdomen seems to contract naturally. Huiyin is the key to semen sublimation.

Huang Ting Cavity (Yellow Court):

This cavity is called yinjiao because it is the intersection point of two yin vessels, the Ren and the Chong. Located one inch below the navel, the fire qi and water qi are integrated to generate a spiritual embryo.

Yintang and Baihui (Valley Spirit):

This is known as the ‘tricky gate.’ Once it is opened, it remains open.

EFFECTS OF QI GONG:

There will be certain effects for certain stages for form practice, therapy, and patient sensation.

Qi Gong Effects on Bio-systems:

Qi Gong practice, or dirigation, is the skill of controlling involuntary bodily functions.

Neuromuscular:

• ·         Stabilizes electroencephalograph (EEG) waves

• ·         Strengthens frontal lobe’s control over hormone release and internal organ function

• ·         Reduces responses to sensational stimulation (in some regions)

• ·         Heats body surface temperature (in some regions)

• ·         Reduces excitability of sympathetic vegetative nerves (regulates sympathetic function)

• ·         Promotes excitability of parasympathetic nerves

• ·         Relaxes and elongates skeletal muscles

Respiratory:

• ·         Decreases frequency of respiration

• ·         Deepens respiration

• ·         Reduces pulmonary ventilation volume

• ·         Increases tidal volume

• ·         Increases carbon dioxide while reducing oxygen during exhalation

Digestive:

• ·         Increases peristaltic frequency of the stomach and intestines

• ·         Promotes the secretion of gastric juice

• ·         Increases amplitude of diaphragmatic movement by 3-4x

Circulatory:

• ·         Regulates blood pressure (reduces excitability of sympathetic vegetative nerves ®regulates excitability of the bulbar cardiovascular motor center)

• ·         Decreases heart rate

• ·         Increases blood volume in ear lobes

Endocrine:

• ·         Lowers metabolic rate under basal metabolic rate

• ·         Increases vago-insulin system and decreases sympathetic-adrenaline and pituitary-adrenocortical systems ® Accumulates the synthesis and reduces decomposition of hepatic glycogen (stores energy)

Form Practitioner’s Effects from Qi Sensation: (Neiqi)

At a certain stage of practice particular neiqi (internal) sensations may be felt.

·         Touch Sensations:

• ·         Hot Sensation Everywhere with Slight Perspiration: This means that the qi is free flowing, and the zhen qi is gathering and accumulating.

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• ·         Freshness and Vigorous Spirit: Emerges from a peaceful state of mind which can be sustained for a good length of time after practice.

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• ·         Gastrointestestinal Peristalsis: Accelerates peristalsis and wets appetite.

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• ·         Itching Skin, Stirring Muscles, Sounding Joints: These effects are due to vigorous movement of qi. These effect may disappear if the practitioner distracts attention.

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• ·         Light Sensation: This could be a flash of light before the eyes, lightning in the brain, balls of light at various points or circulating in the microcosmic orbit, or a beam of light from baihui.

Therapist's Effects from Qi Sensation: (Waiqi)

During the emission of waiqi (external qi), qi gong therapist can diagnose and treat diseases by sensing zhen qi or pathogenic qi.

·         Zhen Qi Sensation: The therapist may feel sensations of slightly hot or cool, tingling, tension, circulation, density, and direction of qi at the area of waiqi emission.

·         Pathogenic Qi Sensation Types:

1)       Cold: Cold sensation or pores may contract.

2)       Dry/Hot: Irritated sensation, as if scorched by fire

3)       Aching/Uncomfortable Tingling

4)       Toxic

Patient's Effects of Qi Sensation:

These are patient sensations due to the qi gong practitioner’s emission of waiqi to treat diseases.

• ·         Cold, Hot, Tension, Tingling, Heavy, Light, Floating, Sinking Sensations: from meridian qi circulation

• ·         Involuntary Muscle Movement: from waiqi emission causing spontaneous muscle spasm

• ·         Photoelectric Effect: could be felt as electric sensation or light patterns

• ·         Sound Effect: could be heard rustling, rumbling, and squeaking

• ·         Smell Effect: beneficial waiqi may smell sweet, verdurous, or floral

• ·         Perspiration, Accelerated Heart Rate followed by Syncope (Fainting): recovery can be done by pressing points baihui, mingmen, jianjing, yintang, or renzhong

• ·         No Sensation: can still be beneficial therapeutically

PRACTICE CONSIDERATIONS:

Preparation:

1)       The practitioner must want to practice

2)       Find a peaceful place

3)       Relieve nature before practice

4)       Where loose clothes

5)       Have good hygienic habit

6)       Have appropriately sized practice aids (chairs, cushions, etc.)

7)       Get out of stormy weather

During Practice: Cleanse

1)       Determine training direction

2)       Relax body posture, empty mind to concentrate on dantian

3)       Conduct appropriate breathing strategy

4)       Do not pursue hallucinations

5)       Swallow saliva

6)       Nourish dantian when fatigued during training

Closing Practice: Nourish

1)       Conduct qi to dantian, swallow saliva

2)       Massage, stretch, walk, or meditate

Treatment: Waiqi Emission

1)       Treat from the root: dantian

2)       Do not drain energy by treating too long; replenish nutrition and channel the qi

3)       Protect from patient illness: expand wei qi

4)       Do not treat if ill

5)       Do not treat when starved, bloated, drunk, or emotionally unstable

6)       Do not wash hands or bathe in cold water immediately after treatment

7)       Close: regulate one’s own qi and disperse patient sha qi

Deviations:

1)       Forced: training when constitution or illness is inadequate

2)       Improper: incorrectly training without proper guidance

3)       Weak-mindedness and/or suspiciousness: clinging to qi gong effects

Syndromes that may occur from deviations:

• ·         Reversed flow and disorder of qi and blood

• ·         Stagnancy of qi and blood

• ·         Leakage of zhen (true) qi

• ·         Infatuation (bewitchments)

• ·         Disorderly flow of pathogenic qi