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Medical Qigong Bibliography

thomas — Tue, 30 Aug 2011 12:14:30 +0000

Here is a short list of 10 good medical qigong books:

“Chinese Qigong Outgoing-Qi Therapy” by Pengjun Zhong
“Chinese Qigong Therapy” by Zhang Mingwu
“Chinese Qigong” by Zhang Enqin
“Chinese Medical Qigong” by Tianjun Liu and Xiao Mei Qiang 2013
“Practical Chinese Qigong for Home Health Care” by Ce Jin
“Qigong Essentials for Health Promotion“
“Qigong for Treating Common Ailments: The Essential Guide to Self Healing” by Xu Xiangcai
“Self – Therapies for Common Diseases” by Li Hesheng
“Transmitting Qi Along the Meridian: Meridian Qigong” by Li Ding
“Treasured Qigong of Tradtional Medical School” by Huang Runtian

Qigong can cure almost every disease on earth if applied in the correct manner. Please remember to consult a physician in case of serious illness. I wish you good health, happiness and peace.

Update:

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The Understanding of the Thirteen Postures

thomas — Wed, 11 May 2011 21:24:25 +0000

1. The Xin (mind/heart) motivates the qi, directs it to sink, so that it can be stored and concentrated into the bones.

2. Let the qi motivate the body without hindrance, so that it will effortlessly follow your xin (mind/heart).

3. If the shen (spirit) is raised, there will not be any sluggishness. This is the meaning of the crown being suspended from above.

4. There should be agility in the interaction of the yi (mind intention) and qi, so that it [the qi] will be circular and lively. This is what is meant by, ‘changing substantial and insubstantial’.

5. When executing fajin (releasing the force) the body should relax and sink. Focus on the one direction.

6. When the body is upright, loose and tranquil, the feet will support all eight directions.

7. Direct the qi like threading the ‘nine bend pearls’, by flowing continuously it reaches everywhere unrestricted.

[When the qi flows throughout the body] the jin (relaxed force) is like tempered steel, overcoming all solid defences.

8. Have the appearance of a falcon preying on a hare. Concentrate the shen (spirit) like a cat stalking on a mouse.

9. Be calm like a mountain and move like a river.

10. Store up the jin (relaxed force) like drawing a bow, discharge the jin (relaxed force) like releasing an arrow.

11. Seek the straight in the curve, first store then discharge.

12. Force is released through the back, the steeps change with the body.

13. To receive is to release, if it disconnects then reconnect.

14. In moving forwards and backwards, there should be folding. In advancing and retreating, there should be changes of direction.

15. Extreme softness yields to extreme firmness and tenacity.

16. Only with the ability to inhale and exhale, will there be agility.

17. When qi is cultivated naturally, there is no harm. When jin (relaxed force) is stored, there will be a surplus.

18. The xin (mind/heart) is the commander, the qi is the flag, and the yao (waist) is the banner.

19. First seek exspansion while opening then seek contraction while closing. It will lead to perfect refinement.

20. Its said: “If the other does not move, I do not move. If the other has the slightest movement, I move ahead”.

21. The jin (force) seems song (relaxed), however it is not song (relaxed), it is about to expand, although it has not yet expanded. The jin (relaxed force) might disconnect, but mind must not.

22. It is also said: “First the xin (mind/heart), then the body”.

23. When the abdomen relaxes, the qi sinks into the bones. When the shen (spirit) calms, the body becomes tranquil.

24. Keep this in xin (in your heart). Remember; when you move, every part moves. When you settle every part settles.

25. When moving forwards and backwards, the qi sticks to the back and permeates into the spine.

26. Internally be acutely aware of the shen (spirit), externally appear calm and relaxed.

27. Step like a cat. Transmit the jin (relaxed force) like reeling silk from a cocoon.

28. The yi (intention) should be on the jingshen (spirit), not on the qi, otherwise the qi will stagnate. With qi, extra-ordinary power will develop. Without qi there will only be li (brute strength). Qi is like a cart wheel and the yao (waist) is like the axle.

Reference: Taijiquan Wuwei: A Natural Process translation by Wee Kee Jin 2003
ISBN: 0473097818

p. 104 – 112

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What meditation really is

thomas — Tue, 25 Nov 2008 22:22:30 +0000

Sogyal Rinpoche

The Tibetan Book of Living and Dying
Chapter V “Bringing the Mind Home”

p. 57 ff.

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Qigong

thomas — Mon, 24 Nov 2008 09:21:43 +0000

“Qigong” (literally “breath exercise”), an invaluable component of traditional Chinese medicine, has its origin in ancient times. Its primarystimulus was the search for longevity with the ultimate aim of immortality,which has much entranced the Chinese mind from ancient times. Therecords shows the exercises to help the qi (the human body’s vital energy)circulating freely and to nourish the internal organs dated to the ShangDynasty (16th -11th century AD). The actual practice of qigong began inthe fourth century AD. Since then the search by physician and patient forgreater health, techniques of religious cultivation and the martial artist’squest for better training methods all contributed greatly to its developmentand enrichment over the following centuries. The Taoist, Buddhist,Confucian, Medical and Martial schools of practice developed. Qigonghas been passed down from generation to generation.

Generally, qigong is divided into two types. One is the quiescent type(jinggong 靜功)?which is meant to be performed standing, sitting, orlying down using special breathing techniques by which the practionerlearns to focus his mind. The other one is the mobile type (donggong 動功)?which practices a set of movements and massage while keeping aproper balance between mind and emotion, qi and strength. Internally,qigong can enhance the spirit, the qi and the mind. Externally, it canstrengthen the tendons, bones and skin. The structure and style of qigonghas close relations with the introspective observation that is typical of Chinese culture. For example qigong takes harmony as its guidingprinciple, classical Chinese philosophy as its theoretical base, the use of will power as its fundamental means, a combination of dong (motion) andjing (stillness) as its form of expression, man’s longevity as its goal.

Qigong has had various forms, and its name and emphasis may havevaried according to the form. However, its oldest and most diverse form isTaoyin (導引)?which holds an important position in the traditionalChinese art of preserving one’s health. Tao refers to the fact that physicalmovements are guided by the strength of the mind and in turn stimulatethe internal flow of qi within the body. Yin means that with the aid ofphysical movements, qi can reach the bodily extremities (for example, thefingers, feet and head). In this way the flow of “qi” links the zang 臟腑 solid organs? and fu (?) (hollow organs) or qi being transmittedthrough the body. Sometimes this can be released from the body, and thenit is known as external qi.

The basic methods of Taoyin (導引)are kai (?)(opening), he (?)?closing?, xuan (?) ?rotating?, rou (?) ?rubbing?, tui (?) (pushing),an (?) ?pressing?, and fen (?) ?separating. There are many posturesand movements in Taoyin exercises, but the emphasis is on achieving astate of harmony between body and mind. This can be done with the helpof the movements, not solely because of the movements themselves, andwhen you reach a certain level in practice, you can even “forget what youare doing, and this is gaining the true essence of qigong and forgettingphysical movements.” This state of harmony culminates in the practice ofjinggong (靜功) ?static exercises.

Taoyin has many differences from gymnastics and other modern sports,as Taoyin exercises are based on mental activity and therefore it is possibleto accumulate and conserve one’s energy while practicing Taoyin exercises.However, the practice of modern sports requires showing off one’sstrength and skill, and therefore the consumption of energy.

Another form of “jinggong” exercises is tuna (吐納) ?exhaling andinhaling?, otherwise known as tiaoxi (調息) (regulating breath) or xiqi (吸氣) (absorbing qi) . this is a synthesis of different breathing skills. The basic train of thinking for these exercises is that as far as possible oneshould expel the stale and stagnated air and inhale fresh air, thusimproving the functioning of the internal organs to resist senility andprolong 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 mentalactivity such as chongqi (filling the body with qi), dantian huxi (directingqi to dantian, a region two or three centimeters below the navel), zhongxi(directing qi to the heel), and guixi (breathing like a tortoise).

Unique to China only, Qigong exercise become an integral part of theChinese culture. Qigong exercise can produce a myriad of beneficialeffects, of which the most common are preventing and curing diseases,strengthening the constitution, avoiding premature aging, and prolonginglife. Qigong exercise requires one to relax, to be calm, natural and freefrom distraction, so that it can remove “stress”, and dispel tension. Qigongexercise helps to keep the main and collateral channels in good shape toestablish harmony between vital energy and blood, to balance between yinand yang, and improve coordination of the nervous system, so thatprotective inhibition of the cerebral cortex can be enhanced. Qigongexercise helps to reduce fundamental metabolism, increase the capacity ofstoring energy, apply massage to the abdomen and improve appetite andbring good digestion. Qigong exercise helps to tap the body potentialities,stimulate positive factors, and enhance one’s self-control. Therefore, itbecomes an effective measure to attain health and longevity. Qigongmasters and medical practitioners have developed a theory from a wealthof experience and practice of qigong over many centuries. The modernscientific research and evaluation of qigong exercise has attractedincreasing attention from all circles around the world. This may bring thebenefits of qigong intellectual to light, but it may leave mechanisticdogmatism to qigong phenomena.

Reference: A Brief Introduction of Chinese History & Culture by Liang Zhigang, QingTao Press Sept. 2001

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Effortlessly

thomas — Mon, 27 Oct 2008 08:23:58 +0000

Fong Ha

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The Bow

thomas — Thu, 23 Oct 2008 21:21:33 +0000

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Kenneth Cohens Standing Meditation

thomas — Wed, 13 Aug 2008 21:07:54 +0000

Kenneth Cohen youtube.com
http://www.qigonghealing.com/

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The Human Body Energy Centers

thomas — Mon, 04 Aug 2008 08:35:45 +0000

Chakra wikipedia.org

Opening the Chakras eclecticenergies.com

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Postures of the Cheng Man-Ching Tai Chi 37 Form

thomas — Fri, 25 Jul 2008 10:27:30 +0000

Zheng Manqing

Traditional Chinese	鄭曼青
Simplified Chinese	郑曼青
Pinyin Romanisation (Mandarin)	Zhèng Mànq?ng
Wade-Giles Romanisation (Mandarin)	Cheng4 Man4-ch’ing1
Other versions	Zheng Manqing
	Cheng Man Ching, CMC

Section One

1	預備式	yù bèi shì	preparation
•	起勢	q? shì	commencement
2	攬雀尾	lán què w?i	grasp the sparrow’s tail • ward-off (left side) • ward-off (right side) • roll back • press • push
3	單鞭	d?n bi?n	single whip
4	提手	tí sh?u	raise arms
•	?	kào	lean
5	白鶴亮翅	bái hè liàng chì	white crane spreads wings
6	摟膝拗步	l?u x? ào bù	brush knee twist step
7	手揮琵琶	sh?u hu? pípá	hand strums the pipa
8	摟膝拗步	l?u x? ào bù	brush knee twist step
9	進步搬攔捶	jìn bù b?n lán chuí	advance, deflect, parry and punch
10	如封似閉	rú f?ng sì bì	apparently closing
11	十字手	shí zì sh?u	cross hands

Section Two

12	抱虎歸山	bào h? gu? sh?n	embrace tiger, return to mountain
•	攬雀尾	lán què w?i	grasp the sparrow’s tail • ward-off • roll back • press • push
13	斜單鞭	xié d?n bi?n	diagonal single whip
14	肘底捶	zh?u d? chuí	fist under elbow
15	倒攆猴（五）	dào ni?n hóu	step back and repulse monkey (5)
16	斜飛式	xié f?i shì	diagonal flying
17	雲手（四）	yún sh?u	cloud hands (4)
18	單鞭	d?n bi?n	single whip

Section Three

19	蛇身下勢	shé sh?n xià shì	snake creeps down
20	金雞獨立	j?n j? dú lì	golden rooster, single stance • right side • left side
21	分腳	f?n ji?o	separate leg • right side • left side
22	轉身蹬腳	zhu?n sh?n dèng ji?o	turn body and heel kick
23	左右摟膝拗步	zu? yòu l?u x? ào bù	left and right brush knee and twist step
24	進步栽捶	jìn bù z?i chuí	advance and plant punch
25	上步攬雀尾	shàng bù lán què w?i	rise up and grasp the sparrow’s tail • ward-off • roll back • press • push
26	單鞭	d?n bi?n	single whip

Section Four

27	玉女穿梭（四）	yù n? chu?n su?	fair lady weaving (4)
28	攬雀尾	lán què w?i	grasp the sparrow’s tail • ward-off • roll back • press • push
29	單鞭	d?n bi?n	single whip
30	蛇身下勢	shé sh?n xià shì	snake creeps down
31	上步七星	shàng bù q? x?ng	rise up to the Seven Stars
32	退步跨虎	tuì bù kuà h?	step back and ride tiger
33	轉身擺蓮	zhu?n sh?n b?i lián	turn body and swing over lotus
34	彎弓射虎	w?n g?ng shè h?	bend bow shoot tiger
35	進步搬攔捶	jìn bù b?n lán chuí	advance, deflect, parry and punch
36	如封似閉	rú f?ng sì bì	apparently closing
37	十字手	shí zì sh?u	cross hands
•	合太極	hé tài jí	conclude tai chi

Reference: singongtaichi.com New Zealand

The number of postures in different Tai Chi styles varies greatly. The original Tai Chi form consisted of 13 postures, based on the 8 trigrams and 5 elements. One of the most widely practiced styles of Tai Chi, Yang Style Long Form, uses a form with 108 postures and generally takes at least 20 minutes to complete.

Professor Cheng Man-Ching studied the Yang Style Long Form with Yang Cheng-Fu, of the famous Yang Family lineage. Professor Cheng was one of Yang Cheng-Fu’s most accomplished students, and was given special permission to shorten the form so that he could teach it more rapidly to the Chinese military during World War II. This shortened 37-posture form eliminated many of the repititions that existed in the long form, while maintaining its essence. Professor Cheng taught it for the rest of his life, continually modifying it in terms of the general shapes of the postures and ultimately transforming it into a form designed primarily for the cultivation of energy (ch’i) and health, differing from its mother form which was designed primarily for martial purposes. Called the Yang Style Short Form during his lifetime, today the form created by Professor Cheng is called the Cheng Man-Ching form, because although his final version of the form roughly follows the Yang Style Long Form, the essense of it is quite different. In spite of the changes Professor Cheng made, his form does not betray its martial roots. Concealed within the postures are the original martial applications. Combining highly-developed softness, sensitivity, and energy as cultivated by Professor’s form with the hidden martial applications is what makes this form particularly powerful.

Professor Cheng stated that one should take at least 7 minutes to perform his form for health benefits, and 10-12 minutes for “something more”. The 37 postures of Professor Cheng Man-Ching’s form are as follows:

1. Preparation – Also known as wu chi or hun-yuan (Undifferentiated Unity)

2. Beginning – or ch’i shih (where you perform the opening breath). Raise hands back and down, more familiarly known as “the ch’i exercise.”

(3a. Preparation for Ward Off, Left – where you relax your shoulders and gain spatial understandings)

3. Ward Off, Left – Also known as tso peng, the foundation of Yang Tai Chi. This is also a great stance to practice rooting in.

4. Ward Off, Right

5. Roll Back – One of Professor Cheng’s favorite defensive postures: essential for the small to overcome the large

6. Press – an opportunity to transmit power through the wrist of the opposite-side hand

7. Push – a vertical movement, unlike the Yang Style Long Form “Push.” The knee and elbow coordinate in this posture.

Postures 3 through 7 are collectively known as “Grasping the Sparrow’s Tail”, which gives the impression of one playing a tugging game with a bird. Your motions should move forward and backward, like waves lapping at the seashore.

8. Single Whip – An excellent posture for chi circulation

9. Raise Hands

10. Shoulder Stroke – A great inside fighting technique

11. White Crane Cools Wings

12. Brush Knee, Left

13. Play Guitar – Also known as Play “Pipa”

Repeat Brush Knee, Left

14. Step Up and Block

15. Parry and Punch – a neutralization is hidden here

Postures 14 and 15 are collectively called Chin Pu, Pan Nan Ch’ui. Professor Cheng distinctly indicated there are two postures here.

16. Apparent Close-up – Also called “Withdraw and Push”

17. Cross Hands

Posture 17 marks the end of the first section of the kung chia, which we call the “Short Half.” This is because it contains approximately half of the total postures in the form and lacks some of the repetitions we find in the second half (thus requiring less time for its performance).

18. Embrace Tiger, Return to Mountain

This is followed by Roll Back, Press, Push; then Single Whip in the direction of the corner (or diagonal).

19. Fist Under Elbow – A good stance to practice one-legged rooting

20. Step Back and Repulse Monkey, Right – Good for loosening hips and improving digestion (front-back foot placement)

21. Step Back and Repulse Monkey, Left – same as above

Follow these with three more repetitions of Repulse Monkey: Right, Left, and Right.

22. Diagonal Flying

23. Wave Hands Like Clouds, Left – Also good for loosening hips and improving digestion (side-to-side foot placement)

24. Wave Hands Like Clouds, Right

Follow these with three more repetitions of “Cloud Hands”: Left, Right, and Left; then go into Single Whip.

25. Single Whip, Lower Style – Also known as “Snake Creeps Up” (or Down). An excellent posture for increasing flexibility, power and single-weightedness

26. Golden Cock Stands on One Leg, Right – Also known by “Golden Pheasant”, this posture teaches balance

27. Golden Cock Stands on One Leg, Left

28. Separation of the Right Foot – Coordinates the hands with kicking

29. Separation of the Left Foot

30. Turn Body and Kick With Heel – Teaches balance while turning and improves flexibility

This posture is followed by Brush Knee, Left and then Brush Knee, Right.

31. Step Forward and Punch

Next, step up into Ward Off, Right; followed by Roll Back, Press, Push, and Single Whip.

32. Fair Lady Weaves (Works) Shuttle I- A textbook example of how defense proceeds offense in Tai Chi

33. Fair Lady Weaves (Works) Shuttle II – A different hand position (opposing hand position).

These postures are followed by Fair Lady Weaves Shuttle III & IV, which are all done towards different corners. Together they are called the “Four Corners”. The “Four Corners” are followed by “Grasping the Sparrow’s Tail” (Ward Off, Left & Right, Roll Back, Press, and Push), Single Whip, and “Snake Creeps Down” or Single Whip, Lower Style.

34. Step Up to Seven Stars – A devastating solar plexus attack.

35. Retreat to Ride Tiger

36. Turn Body Sweep Lotus Leg – Teaches balance while spinning with a crescent kick.

37. Bend Bow Shoot Tiger

This posture is followed by Step Up, Block, Parry and Punch then Apparent Close-up, and lastly Cross Hands, which leads to the close of the Tai Chi form

Reference: http://74.200.201.165

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Tsa Pi Shiu Lin Jing – Interpret energy

thomas — Fri, 18 Jul 2008 16:08:16 +0000

There are many different forms of jing with shenming or Tsa Pi Shiu Lin Jing as the highest form of jing where you sense the opponents jin and yi (intention) before is visible or manifested and you control and release your opponent with Yi (pure intent) or Shen only. (Thomas compilation from different sources)

At this stage the tingjin (listening) has refined into a kind of intuitive sixth sense, jiejin (recieving energy) has be cultivated, and the fajin (relaxed force) has become almost entirely internal. Like the ultimate in dongjin, when your opponents do not move but intent to, you have already moved ahead.

Finally comes the ability to issue without issuing, which is fajin (releasing the relaxed force) by a subconsious direction of the mind, and with out effort.(Taijiquan Wuwei: A Natural Process (okt 2003) Kee-Jin Wee p. 46)

You are able to sense the opponents chi and are able to pass chi into (fajin) or out of him (drain). Thus shocking his internal organs or disrupting his energy flow in the meridians (Dian Xue – pressure point). Understanding the opponents chi pattern with a light touch or without touching at all.

The passive aspect of this jing is the ability to sense the opponents intention (Yi) and resist his chi attacks. ( Advanced Yang Style Tai Chi Chuan: Tai Chi Theory and Tai Chi Jing: 1 (dec 1986) Jwing-Ming Yang p.104 )

Four Character Secret Transmission

Spread. To spread means that we mobilize our chi spread it over our opponents energy and prevent him from moving.

Cover. To cover means that we use our chi to cover our opponents thrust.

Check. To check means that we use chi to check our opponents thrust, ascertain his aim and evade it.

Swallow. To swallow means that we use chi to swallow everything and neutralize.

These four character transmission represents what has no form and no sound. Without the ability to interpret energy and training to the highest perfection, they cannot be understood. We are speaking here exclusively of chi. Only if one correctly cultivates the chi and does not damage it, can one project it to the limbs. The effect of this on the limbs cannot be described in words.

(attributed to Wu Yü-hsiang)

Master Sam Tam are able to to spread the energy over you and prevent you from moving by “sinking the energy”. (Thomas)

Vlad Gaevskiy

Huang Zhen Huan

Morihei Ueshiba

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