Ba Gua Nei Gong
arrow Washing Nei Gng
TOM BISIO
G NGo Vol. 6 Mow Ws NGo
by om Bso
k C
The opn ons expresse d n s manu scrp are solel y the opnons of he au hor and do no repres en he opnon s or oughs of he publ sher. Te au hor as represen ed and warran ed full ownershp and I or legal righ o pub lsh all he m a eri s n his book Ba Gua Nei Gong V o 6 Marrow Washing Nei Gong All Rig Reserv ed. Copyrigh © 205 by Tom Bi sio V 0 y no be ced ransm ed o rorsored in whole in This ar book by anyma means, ncreprod ludn g grah c, ele cronc mechanical w or hou he express wr en consen of he publi sher excep in he case of b ref quo a ons em odi ed n crca l ar cles and revews Ousirs Press Inc h : / / wwwou skrs presscom ISBN: 9 8 48 0222 Ouskir s Press and he OP logo are radear ks belonging o Ouskrs Pre s Inc P NTED IN TE UNITED STA TES OF AMERICA
s The author nd publisher of hs book ss r y juy or less whch m resul om llowng e srcos or perrmg he exercses coaed wih he book. The acives escrbed hs oo, physc or oherise may be oo srnuous or dgeros r a gve idvdual. Bere embarkig o o e physc cvies descrbed hs oo he reaer shou cos his or her phscan r advce regardig her idvul suiy r errmig such acvity. Ay heh bees arbted o these movemets a exercses, whether eoned or infered are o advocaed or promsed b he autor or pusher. healh benes whether meioed or rre are hose pcally arbed to these oveens ad exercses tradiioal Chnese cutre We ether endorse or advocae thse benes ad opios nor do we vouch r her verac. Te re presee r edcaonal rposes onl.
kwledgements Endless hanks o my wife V alerie Ghen for being my par ner in life eaching and le arning She has come wi h me on mos of he many rips o China and her es for life charm and enhusiasm open doors and keep my spiri from falering V alerie s ongoing collabora ion wih me on books phoos videos and aricles abou Ba Gua Zhang Xing Yi Quan Nei Gong and Daois pracces is invaluable. She assised me in proofreading and wih counless small deails Valerie hank you for your love and suppor. A big hank you o Sco Gill is for his drawing s which enhance he book. Thanks o all he s uden s a New York In ernal Ars (NYIA) who have painsakingly engaged wih he maerial augh by myself and he oher NYIA insrucors. Their feedback and dedicaion has influenced he presenaion and con en of his book and he oh er books in he Ba ua Nei Gong series To uang Guo Q for bei ng a wonderf ul friend and for ranslang and gui ding m e hrough so many rips o China over he las 20 years uang a ons abili o research fin make d he j have and answerssoansl arcane quesof documens ions on N eiand Gongsand hey helped his book and mos of my previous books possib le Thank you uan g for alw ays being he re and fo r you indefa gable spiri . Many hanks o Finbar McGra h Adam Wasserman Thad Wong Michael Mulligan Marcus DeGraia Wes Tasker and oward Morhaim for helping o make hese books a reali y. All of hese gen lemen eiher proofread d rafs gave feedback o r conibued in some way o he presenaon of his book and he o hers in e Ba Gua Nei Gong ser ie s. Wihou hem he publicaion of h e Ba Gua Ne i Gong series would have been exremely di fficul. My hanks also o Mohammed S a ah for his help wi h buil ding and manag ing he In ernal Ar Inernaional (IAI) websi e where some of hese wrings were firs presened in aricle forma. Ongoing mana gemen of a websi e is a diffic ul and o f en hankless ob bu Mohammed has proved o be a saunch and loyal frend in his and so many oher ways.
Also m y hearfel hanks o Yuko Uchik awa for being here o consul on design answering my many quesions and for her grea cover design s for boh he Ba ua Nei Gong book series and her cover design for Dcog Do N Lssos Dos M o
Ctets ntroducton About Bone Breathn an d Marrow Wahn Ne G on Bone Beathng What i Bone Bre athn? Poture or Bone Breathin Practce
2 5 6 6
Bone Breat hin: D etaled ntruction Funcon o Bone Breathing Whole Bod Bone Breathin Ba Gua Maow Washng Ne Gong What Marrow Wahn Ne Gon? Bene it o Marrow Wahi n N e Gon Intent on N o ntention Y B Y Maow Washng Ne Gong Detaled Instuctons
7 3 4 5 6 17 8 21
Openin Part : Wu J Part 2: Wu J G ve Brth t o a J Part 3 : he ai Ji Gve Bi rth to Yin and Yan Part 4 : he Arm E ht Pae Part 5: he Le E ht Pae Part 6 : he Spne E ht Pa e Part 7: hree Power
2 2 22 23 29 35 38
Part 8 : ran ormn Saliva o E ence g) Part 9 : rn ormin Eence g to Q Part 10: Conoldatn the Spirt hree Embrace
44 46 48 50 58 58 60
Bod Wan A Mo Conolidate the Ex ercie Strolln Marrow Wahn Ne Gon : mport an on sid raton Marrow Wahn Ne Gon: Summar
De tale d Expaai Ma ow Washig Ne G ong
Undertndng rrow Wng Ne Gong Part Wu J Part 2 Wu J Gve Brth to Ta J Part 3 : T Gve Br th to Yn nd Yang Prt 4 -6 Lng Y G enerate Ba Gua (The Eg ht Pae Part 7 The Three Power Part 8 Tranformng Sava To Eenc e g Part 9 Tran formng Eence g to Q Prt 0 Conodtng the Sp rt -Thr ee mbrace Summar Glossay f Ba Gua Ne Gong & Ba Gua Zhan g
63 64 64 65 67 70 75 77 78 80 83 84
Itrduti Thi book one o ere o book on B Gu Ne Gong Embedded wth n B Gu Zhng, the mr rt, compe te ytem o ntern exerce tht promote ef-heng nd ongevty nd trnorm concoune . Th ytem cont of nne power u nd pro ound method o ntern exerc e nd e cuvti on or Ne Gong Athough th book ment to be ued n conjuncton wth nuction n B Gu Zhng or w n onne ernng progrm, t cn o be ued nd employed tnd one nuct on mnu . The nne B G u Ne Gong method cul mnte n th e Do t med t on prctc e whch underle the en re yem . There ome overp between the d f erent meth od For exmpe, Dot med tto n technque orm prt o the Q Cutvtion Ne Gong, nd vou method o Zza Zag (pot tndng re empoyed n ever of the nne method. Yet ech method lo h t own dnct quty or fvor, nd focue on deveopn g d erent ntern b e nd qu e The nne B Gu Ne Gong meod re . B Gu Yn Yng Pttng Ne Gong 2. B G u Do Yn Ledng Gudng Ne 3 4. 5. 6. 7 8. 9
Gong
B Gu Q Culv tion Ne Gong B Gu 2 Pot ure Stnd ng Ne Gong B Gu a J B en Ne Gong B Gu Crce Wlking Merd n Open ng N e Gong B Gu Tan G n (Heveny Stem Ne Gon g B Gu Mrrow Wh ng Ne Gong B Gu Golden Flu d Returnng to Dn n Ne Gon g nd Do Medtton
Although deal e ould go through thee nne method n order, a a ere o tage, practce, the teacher oten elect the order o practce that approprate or each ndvdual. Even when the progreon ollowed, e duraon pent at each tage wll var accordng to the ndvdual. And to be uthul, opportunt and crcumtance oten pla a role n where one begn. Oten one practcng everal o the Ne Gong meod at the ame tme or even n a n ed ahon. Thee nne method can be practice d n depend ent! a nternal exerc e n order to promote health and nou h l e. However , th e are o linked drect to the maral method o Ba Gua Zhang and to Daot nterna alchemcal practce The provde the ke oundatonal underpnng o the martal method at derent phae of anng. For example, the rt x Ne Gong meth od n the lt above actuall compre the o unda ona leve o the ma tal aining method , and the Tan G an ( Heave Stem Ne Gong uuall taught n conjuncton wth Lao Ba Zag (Old Eght Palm", wch orm the het o Ba Gua Zhang' change and technque. The Ne Gong method ao provde baance and cou terpont to the mara practice b harmonzng and quetng the bod, remindng the tudent to empo emptne, tllne and nte al connecton rath er than mere aggreve phcal force.
Ab ut Bne Breathing and Marrw Was hing N ei Gng Th volume cover bot h Bone Breat hng and Marrow Wahng Ne Gong . Bone Breathng a prelmnar exercie tha can help ou to correctl perorm Marow Wang Ne Gong. Bone Breathng oten practced or a per od o time n orde to prepare the bod or Marrow Wahn g Ne Gog t can ao be practced ndependentl a a orm o medcal Ne Gng . Bone Bre athng hep ou o breath e nto the bone and the ma row
o tht Q nd blood cn crcule nd enter thee ucture. Th d the converon of Q nto dne Jg and blood. rrow Whng N e Gong ulze the bundnt q nd boo d generted from prevou Ne Gong method nd Bone Brethng prctce to h" the mrrow, nourh the brn, nd fll nd nourh the merdn, lmb nd orgn wth Q, blood nd flud. Th trengthen the bone nd tmulte the bone mrrow, thereb ncreng the producton of blood, whil e nourhng the t ue nd mp rovng crculton to ever p rt of the bod, from the deepet to the mot uperfcl level. Bone Bret ng nd rrow Whng work t t e deep et level of the bod . The hould not be undertken wt out rt prcticng prelm nr Ne Gong prctce tht Open nd unblock t he merd n ( Yn Yng Ptt ng 2 Regulte the Q Dnmc (D o Yn . 3 Hrmonze nd unif te q (bc Z Za nd Q Cultvton Ne Gong 4 Strenthen nd bl nce the ew, b one nd mucle (Twelve Poture Z Za 5 Open the jont n d coordnte th e vriou bod egment J B Gog 6 Pull, tw t, prl nd open t he Twelve n erdn nd Eght Extrordnr Chnnel Dg S Crce Wlk ng Ne Gong 7. Wrng out the pn e nd ope n the Centrl Chnnel Ta Ga. rrow Whng Ne Gong lo refne t he bod ' entivt n d ene of nternl connecon" Th refned envt h mn beneft for the prctoner of B Gu Zhng, ncludng mprovng the blt to gther nd relee power, nd ncreed envt n tcn nd puhng hnd kll 3
Ma ow Wahing Nei Gong can ao be impo tant p e equii te to Daoit achemica meditaion p ac ce in which j qi and sh a e encou aged to inte p omote and inte t an o m t continue the p oce o ce a ing e ne getic bockage tha t began in the o e Ba G ua Nei G ong method
5o ne
5reathing �Xi
Hu
Gu
What is Be Breathig? Bone Bretng a Ne Gong method wch trengthen nd mue the bone. When prc cng B one Brethng we drw H even! y Q from the outd e word nto he body thro ugh the kn mucle nd tendon nd combne Heaveny Q wth t e nte Q crcu ng our bod y. The combnon of Hevey Q nd ntern Q then guded to e bone nd marrow. Th ncree the crcuon nto nd round hee trucure thereby cretng pce for the bone mrrow to grow. Becue bone mrrow dependent on dney g (Eence brngng q o the bone a wy of revzng the bone and boe mrrow hrough the converon of Q nto g nd bood. Trnformng Q nto g and bood ncree te body' bty to produce bood nd oxygente the body' tue n ddon to trengthenng the bone nd revtazng he bone mrrow Bone Bret ng cn produce d eep reaxton nd reduce tenon n ght muce . Athough t cn be prctced n dependent y Bone Breth ng n mportnt premnry exerce tht cn he you to correcty perorm g nd Mrrow Wang Ne Gong whch more drecty replehe retore the heh of the bone nd bone marrow. Hence Bone Brethng often practed for perod of tme n order to prepre the body for Marrow W hng Ne G ong
Psture fr Be Breathig Practice Bone Breatng cn be done ttng n chir lyng down or andng. t eet to earn Bone Breathng when yng down feeng the weght of the bone nkng nto the foor can enhne the eeng of the breth nd q movng through the bone nd b one mrr ow.
Detailed Istrutis fr Be Breathig To Begn Le down ce up on rm but comortble urce, lke mt
or rug Uuall bed too o our neck uncomortabe n t poton, ou can ue th plow to upport the hed, o tht the neck aght. The floor houd not be cold. Mke ure te bod aght, wth eg lght prt The rm re t the de o the bod, wth a ttle pace between the bod and the arm Practce K dne Breth ng or m nue or two A ou brethe, mentl let go o tenon nd worre. For detled dcuon o dne Breathng, ee B Ne Gog Vol Y g Ptt Do Y Eercses
Step Breathig it the Feet ad Akles Brng our ttenton to our toe A ou nhle, feel though ou re llng the bone o the toe wth r A ou nhle, vualze tht ou re drwng freh, ce n r n to the bone o the to e d then up nto the oo t and n e (the metatrl b one the cal caneou and t alu Fee th c en, reh r llng the bone, the mrrow, the nde o the jont, nd e r culr urce Feel th cl er, reh bret h ll ng and openng the pce beeen the bon e
Bret to te oes Boes te Fet 7
A you ex ale, eel the breath beng relea ed and even quee zed out o t e bone, t e jont and the a tcul a pace. Feel a t oug you a e b eat ng out o t e tp o you toe Do not use muscula tenson to expeence ths. ntea d, gen ty eng age t e Mnd ntenton a nd ob e ve t e b eat movng n and out.
Step Breathing int the Hands and Wrists, Feet and Ankles Now brng your atten on to t e nger, and and wrt . Let t ee a ea breathe n tme wt t e b eat ng n you toe, eet and anke . Contnue to beate rom you toe to you an le, but now a y ou n ale, eel reh, clea n a beng d awn nto t e bone o t e nger and up nto t e and an d w t (t e meta ca pa bone and ca pal bone . Feel t clean, re a llng t e bone, t e ma ow, t e nde o t e jont, and t e a cul ar ur ace . Feel the breat lln g and ope ng e pa ce be tween t e bone . A you ex ale, ee t e brea t beng eea ed and even qu eeze d out o t e bone. Feel a t oug you a e breat ng out o t e tp o your toe and t e tp o your nge .
Step Breathig it the s ad Kees Connue breathng from the fngerp and toe up to the wrt nd anke, but now a ou nhae, draw the breath up to the ebow and ee, ettng the breath f, open and wah" through the bone, the jont and the pace between the bone. Fee the radu and una a ou nhae and exhale Fee their weght and ze ther expanon and contracon Fee the bone reax and drop into the ground. Ao fee the breath n g the tba and fbua, the pate a and the nde of the knee A ou exhae, the breath goe out throu gh the nger and toe You may notce a sense of the bones expandng and fllng on the nhale and contactng slghtly on the exhale
Step 4 Breathig it the Hips ad Shuders A ou nhae, e breath enter through the tp of the fnger and toe and contnue upward, gradu fng the hp ocket, the pevc bone nd the acrum. Fee the acroac jont and the entre pevc grde expand and contract wth the breath Fee a though ou are breathng nto the ve r center of the bon e ae from t he tp f the toe up to the knee and then to the hp and pevc grde Exhe and et the breath move down the eg and moothy outward from the tp of the toe Smutaneouy, breathe from the p of the fnger through the bone of the hand and wrt Let the breath trave through the radu and the una and up through the uppr arm (the humeru nd nto the capua, the coarbone and the enre houder grde Fee the houder grde reax and drop toward the ground A you exhae, fee the breath aveng back down the arm to the fngerp Smutaneou, et the breath ext through the p of the fnger and toe.
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Step 5 Breahig it the Spie ad Brai Contnue to breathe nto the leg and draw the breath up to the hp Let the breath fll he acrum, and then contnue up the pne The clean, freh ar move upward, flng and expandng the bone of the pne. Tune n to each vertebrae, the fve lumbar vertebrae and the twelve thoracc vertebrae. Meanwhle, you are ao nhalng rough the m up nto the capua and colarbone. Let the breath expand thee bone, o that the breath can ente r he pne ut bel ow the houder blad e . ere, the breath nhaled from the eg combne wth the breath nhaed from the arm. T ufed brea trave up the pne and nto the neck and head Wth each nhalaton, the breath travel up the arm and leg to connect wth the pne.
0
Fee the breath n the bone of the pne, the marrow and the pace between each vertebrae. Fee the wegh of the bone on the foor. Fee her ze an d hap e. Let hem nk no e foor. Fee th e breath ente r the bran. Feel te connecton of the pne and brain. Fee the Centra Channe, and he Du and Ren Merdan. At ths pot, the eelng o beathng n and out though the nges ad toes swtches to a sesaton that the whole body s beathng
t now fee a though ou are breathng n through a the pore n the kn, and then exhang though the pore. When the whole bod breathng, t ma even be dffcult to oate t an partcuar moment whether ou are inhang or exhang. Th ao ometme caled feta breathng." Do not force th to happen. Let the breathng natur unfod, a nd fee the breath m ove n an d out of th e entre bod.
Step 6 Breathig t the Sterum ad Ribs K eep breath ng moothl and evenl, feelng the breat h move n and out hrough the pore and through the bone of the arm, eg, he pne and he bran. Bring our atenton o the collarbone and the ternum. hen brng our atten on to the r b and the attachmen of the rb an d collarbone a he ternum. Feel the attachment of the rb at the pine and the wa the fatten agnt the floor a ou breathe. Fee the breath preadng ouward through the rb. Feel the rb open and expand th the breath. A the breath pread thorough the rb, fee the coarbone and ternum ao expand and open. A ou exhae, the breath exhaed ouward hrough the pore. Fee the rb open and expand a ou inhae, and conac a ou exhale. Fee a the rb, the cota cartage and even the floatng rb breathe , expand and conrac
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Step Breathe it te Caial Bes ad Faial Bnes A ou contnue to brete une nto the bone of the ku nd fce Expand B one Bret hng to nclu de the cran um, the w, the tee th, the maxa and zgomatc bone, the pate the phenod bone whch e behnd the ee nd, f pobe, even nto e tn bone wthn the ear (the -trrrup, hmm er nd -nv l Tr nd feel thee bone exp and nd contrct wth the breth
Step 8: Whle Bdy Breathig Now fee l te bone n the bod breathng together As ou breathe n the cear freh r, ou mutneoul expnd nd fll the bone A ou exhe, fee of the bone n the bod contract Te bret enter and ext throug the pore of the kn and penete through the tue and nto the bone The whoe bod bretng You ma tl fee the movement of the breth enterng nd extng through the fnger nd toe hown n the dagram beow, but more often, t become dffcut to ene exctl how the breth enter d ext t mp feel though the whoe bod breathng Oberve the bone breathng Notce wch bone re eer to fee, nd whch expnd more tn the other Feel whch bone are hever nd whch are ghter, whch nk more ea towrd the foor nd whch re more etnt to ng Do not attempt nfuence n of thee thng through mucle tenon or Mndntenton Smp oberve and ene
Fiishig Be Breathig To concud e the Bone Breathng Exerc e, frt beg n to move ou r fnger nd toe ow nd eal Ten ow rock and move e ret of the bod Contnue the whole bod Bone Breathng a ou do th Rock and move gent, untl ou fee red o tnd nd move bout When ou get
up, tro around ea or a ew mnue and contnue whoe bod Bone Breathng . Feel our bone a ou move nd t etch.
Fuctios of Boe Breathig
Strengthen the bone b crcutng Q and bood to the bone, hereb tmuang the bone mrow. Smulatng the bone marrow hep to repen h and promote the an ormat on o Q nto K dne g
Smulatng the bone and he marow no on hep bood producton, but ao ad bood crcuaon. Umpeded blood crcu aon oer he pr oducton o new blood .
Promote de ep rea xa on o the mnd and he nervou tem.
Relaxe ene muce
Beg n to cear deep energetc bockage
Whe Bdy Be Breathig Bone brethng cn lo be performed tndng wth the rm n the Lower Z Zg Embrce Poture (below left or tndng n more open" veron of tht poture (below rght Stndng nd performng whoe body Bone Brethng dd the dmenon of feelng the body weght nferng through th e leg nd n to he foo r you bre the nto the bone
ZhZh oer Embrce Postre
ZhZh e Embrce Postre
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5 u X u
What is Marrow Washing Nei Gong? Ba Gua Marrow Wahng Ne Gong an nternal exerce that work at the dee pet level o the body. Q and brea th are le d nto t e jont and the bone marrow, a well a nto the pace between the bone and the e, the nter tc e between the eh and the k n, and even nto th e har ollcle and pore Th trengt hen t e bone and tmulate te bon e marrow, thereby ncrea ng the produc on o blood, whl e nourhn g the tue and mprovn g crcu aton to every part o the bod y T adonal Chne e medc al theory tell u that marrow conoll ed and produced by the kdney, and that marrow ll and nourhe the bran and p nal cord . Marrow con dere d to be a tran ormat on o kdney g that ha the pe c c tak o nour hng the bone . Th c oncept o marrow nclude Bone Marrow, Spna Marrow (cerebropnal lud and Bran Marrow" (brn ue and the lud which crcula e n the bran Spnal M arrow" eed nto the bra, where the den et concentraton o marrow can be oberved The bran there ore alo cal ed the Sea o Marrow" S H. n Chnee edcine, te dney are ad to rule the bone." Th a uncton o kdney g, the ubtrate that the ound aton o the body ' development and tranormaton g produce the marrow wch n turn create and upport the bone The bone are ad to be the redence o the marrow," becaue marrow tored n the bone Bone marrow n turn ad the produ cto o blood . g and marrow are de c ent, the bone loe nourment and cannot u an the bod y, whch can re ult n an nablty to o stnd The D N g e· eror' Cannon O nternal Med cne ay hat
t of rrow s, t wll cs o to f t vgoro t boy, r s lly r work; w t s of m rrow s ct, o my wrlg ss to t wll rc rgg t rs, cg lgs, ss, blrry vszo, ftg slp ss
Benefits of Marrow Washing Nei Gong Health Marrow Whng Ne Gong bud on the beneft attrbuted to Bone Breathng •
Strengthen the bone by crcuatng Q and bood to the bone, thereb timua ting the bone marrow
•
Stmuate the producton of Bone Marrow Th n turn hep the producon of Blood d g
•
Promote the crcuaon of bood, Q and body fud a he deepet level of the body, thereby clearng deep energe bockage
•
Strengthen the bod y and bra n and ad the nervou yte m thereby mprovng mental capa cty ad functionng
•
nvgorate the vitaty and prt
•
Ad the nter-tranformaon of the Three Treaure whch n turn t ranform conciou ne
S Bo
hee beneft rejuvenae and improve the overa functioning of the body, promoting ongevty and the body' abty to ward off deae
u
p
rn by Nson Yellw Emperos Ca Inta Md. Lig Shu pr Lnshng nd And r Qi Wu. in Scinc cnoogy Prss p nd Cplt Traala f l por' f Ita Mdn an th Dut Casi (Ni Jng nd by enry nrnion oeg o
N
Clssics u Vo\er:
1
2) Matal Ats
Marrow Wa ng Ne Gong d evelop a refned trengt and en tvty w c ad t e mar al art prac oner on many level , partcul arly n t e devel opment of g erlevel kl w ch requre a fne tuned nternal body conncton and ncreaed envty T mportant n power en ng, t e gaterng and re leae of (a n Fa It alo ueful n exerce lke Pung Hand and Rollng Hand, wc rely on enng t e opponent nten on 3) Medtat onS elf Cult vaton
Increang t e body vtalty and nner tr engt by crculat ng and concentratn g Q and blood n t e bone d ma row a mp ortant prerequte to Dao t alc emca medta on prac tce . n Daot Med taton and Inner Alc emy, g and Sze are encouraged to nter promote and ntertranform Marrow Wang Ne Gong ad proce w le multaneoul y continung t e ongong proce of clea ng energet c bl ockage.
Intntion/No Intntion W en perfor mng Marrow Wang Ne G ong, t of coure nec eary to eng age wt t e mn d and t e ntent on Wt out Mnd-Intenton Y we cannot gud e ourele tro ug t e exerc e. However , at te am e tme B Y. T tate of we mut cultiate a tate of Nontention Intenton/No-ntenton Y B cr tc to Marrow Wa ng Ne Gong I f t e ntention too foc ue d and too pecf c, t wll c aue t e and brea to block, rat er t en to move moo t l roug h te t ue, bone and marrow For examp le, f n pu lng out" the jont of t e arm, one oerue t e ntenton, or actual y ue muc uar force o try and open t e jont, t e jont wll not op en up and relax . T ey wll nt ead become more te ne .
Athough ou are, n a ene, ookng" and enng nde te bod, th doe not mean that ou are eeng " anatom ca pctu re o the bone and marrow n our mnd, or tranng our ear to hear" te movement o the bood n te blood vee You are enng thee tng, but not through menta ma ger or the dre ct engageme nt o t e mnd . Cultvate an atttue o gently suggestng to yousel whee the sensng and obsevng take place an d then rea x the Mndntent on an d et t ob erve, lten and ene T ndrect approach w alow ou to experence and oberve the nterna movement and enaton that are occurrng, a oppoed t orcb trng to generate nte rna movement an d ena on . t a o portant to avod ngerng" an d wanderng" when pract cng Marrow Wahng Ne Gong. "Lngeng a reut o trng too ard For example, ou want t o phca eel the ont open up," or ou want to ee the har on t e arm tandng on end, " o ou ocu trongl on t ng to create thee enaton . Aternat vel, ou ta on that one porton o the exer ce unt ou e ure that ont rea d d open" and the har actua dd tand up." Th ngerng and over-ocung xe the Mnd-ntenton When Mnd-ntenton xate, t top and bock. When t e Mnd- ntenton block, the moot h ovement an d tran ormaton o Q mpeded. t e movement o the Q mpeded, t en movement and tran ormaton o the bod othe r ubtance the u d and the bood can ao beco me mpeded. Gude oure throug each porton o t e exerc e moothl and ea No one por n houd take on g. For exampl e, magne that ou ee t e ont openng, " an d the w open," even at rt ou don t eel ke the are openng . ou do not ee the ont open, move on to the next part o the exerce n tme ou wl e arn to pe ceve th acton n the bod . To event Lngerng
19
"Wandeng refer to t he mnd ntenton ong t focu and me anderng
from thought to thought t ea for the mnd to tra when practc ng arrow Wahng Ne Gong When the mnd tra, the mnd and bod cannot enter nt a tate of tranqut and reaxaon When the mnd ander, the Q ao ander and become cattered f the Q catter, t cannot conodate proper n the area of the bod ou are workng wth To Pevent Wandeng When t he ndnt enton wander, gen gu de
t back to what ou are dong and pck up where ou eft off Gong through the exerce mooth, thout toppng (wthout ngerng", ao hep to keep the mnd from wander ng W th pracce, t he mnd wander e and ou w be abe to mantan a reaxed focu throughout the exerce
arrow Washing Nei Gog: Detailed Instructions Opening: f poibe, pracce Ba Gua Marrow Wahing Nei Gong at daybreak, in a beaufu and calm place f that mpoibe, take a moment to magne it i unre and you are n a be autifu natu ra ett ing
Part u Ji Stand n the Wu poture for a mnute or two and let the body fa nto the natura agnment of the poture. A you tand, Quet the mnd, looen the body and perform Kdney Breathng For more nformaton on the Wu J Poture ee B Gu N Gog Vol Q Cu ltv to Ercs St g Mtto .
W Ji
W Ji Tai Ji
Part Wu Ji Gives Birth to Ta i Ji Brng your rght foot to your eft, o that you are tandng wth the hee together and the toe ight ly turned out Smultaneo ng the hand
to Dt o that the hand ret agant Dt wth one hand cuppe d nide the other Stand l ke ti or a minut or tw o
Part Th Tai Ji Gvs Birth to Yin and Yang Let te hand lowly drop to the ide and turn the body lightly to the rght a you hit th e weg ht to te righ oot Look into he d tance a you tep the let oot out to the de, o that the eet are about houlder wdth apt Step the let oot genty and careu ly, a though tepp ng out onto thn ice The weight hift lightly to the let oot a you turn ightly to the left. Then turn the rght oot, o that the toe o both eet face orward, wth the knee bent Settle the weght to the center and let the body turn to ace ront.
Tai Ji Yi Yag
Tai Ji Yi Yag
Tai Ji Yi Yag
Part 4 he Eight Arm Passes From the previou poion, owy rie the rm to te ide The r are eve, with t he ouder and the pm ace d own. od thi p oture a you ke te foowing Eigt Pe ong the rm
Note During te Eigt Arm Pe t t oow, i your m beco e tene
and uncomort be (di trcting your M ndnten ion nd cuin g Qi to bock, impy ower he rm ow y unti they are at a eve tt i comortbe The rm houd not, however be the wy down t your ide in he W J poture 23
Arm Pass One Pullng ut onts
Startng at the h ould e ont and e ndng at the lat ont n each of th e fnger, eel the onts beng "pulled open one by one creatng space n the onts. Frt open the houlder ont, then the elbow ont, then the wr ont, and fn all the ont n the hand and nger Do th on once, gong from the houlder to the fngerp
Pll O
A Pass Two Concentate Maw
mmedtey oowng Arm P One, concente the mrrow n the bone. Strtng t the ngertp, contnung through the rm nd endng t the houder, sense and eel the bone maow pullng away om the walls o the bones o the ams and condensng n the cente o the bone. Do th ony once, gong equenty through the bone n the rm, rom the nge r p to the houd er
25
Pass Th ee Sep aa te Bone s an d Flesh
mmedatey foowng Arm Pa Two, eparate" the bone rom the feh Startng at the houder, contnung through the arm and endng at the fngerp, magne and feel the flesh (soft tssue) on all sdes of the ams sep aa tng fom the b ones. Try and ene the pace between the oft tue and the bone Do th ony once, gong from the houder to the fnger p
Am Pass Fou Sepaate Skn
& Flesh
mmed atel y folowng Arm Pa Three , eparate" the k n om the leh. Startng at the ngertp, contnung through the arm and endng at the houlder magne and feel the skn and the flesh of the ams sepaatn g. Try and ene the pace between th kn and the fleh Do th only once, gong from the fng ertp t o the houlder Am Pass Five Body as Stand Up mmedately ollowng Arm Pa Four, feel" the har on the arm tand
up Startng at the houlder, contnung through the arm nd endng at the fnge rtp magne and feel the body has on the ams standng up, one by one Do th on y once, gong from the h oulde r to the fngertp Am Pa ss Sx S ee Dst bution and Colo of the St uctu es of the Arm s
mmedately followng Arm Pa Fve, ue your nner von" to ee" nto the am Startng at the fngertp, contnung through the arm and endng at the houlder, use you nne vson to see the flesh, blood vessels, bones, maow, muscles, and sinews o the ams. See, eel and ene ther dbuton, color and agnment Do th only once, gong rom the fngert p to the houlder Am Pas s Seven Lsten to the Inne Cculat on mmedately ollowng Arm Pa S x, ue you r nner lt enng" to hear"
nde the arm Starng at the houlder, contnung through the arm and endng at the ngertp, use you inne lstenng to hea and sense the blood and Q movng though the blood vessels and the JingLu (merdans) of the ams Do th only once, gong rom the houlder to the nger p .
2
Am Pass Eght Envsn Healthy Algnment, Cl, Functn
mmed ate! followng Arm Pa Seven, reax the arm Sense, magne, and eel the bnes, muscles, tendns, lgaments, lesh, skn and blod vessels o the ams beng stng and algned Sense, magne, and eel that the bld vessels and the medans ae smth and ee-lwng. The arm are cle, glowng, health and functonng properl
When performng the Eght Arm Pae detaed above and the Eght Leg and Spne Pae d cued below , let our bod ene and feel the jont, bone, marrow and al the other tructure Rather than empong mental v ual za on, tr to ntern feel an d connec t wth thee area The hould be perceved a part of an organc whole that connected and ntertwned, rather than a ere of dcrete anatomcal mage
28
Part 5 The Eight Leg Passes Sow y move the a m towa d each ohe unti the a m a e pa ae, with the pa m acin g each othe Smul taneouy, tu n the toe outwa d B Bu o that you a e n a ho e tance M Bu wih he toe acing outwa d. Make u e you knee ace in the ame d i ection a you toe . Pe o m he ame Eght Pae " aong t he le g.
Note Du ng the Eght Leg Pa e ha o ow, i you a m become tene
and uncomo abe (d iac ng you Mnd ntention and caung Q to bock, mp y owe the arm low y unt they a e at a eve that i comotble. The m should not, howeve, be all he way down at you de
29
eg Pass One Pllng t onts
Starng at the hp ont and endng at the lat jont n e ach of th e toe , magne and feel the jonts beng "plled open one by one, ceatng space n the jont. Frt open the hp jont, en the knee jont, then the an e j ont, and fn all y the ont n th e feet an d toe. Do th only once, gong from the hp to the toe.
ll Oen the onts of the Les 0
Pull en the n f the Feet
31
Leg Pass Two Concentate Maow
mmedatel followng Leg Pa Two, concentrate he marrow" n the bone . Startng at the tp of th e toe, con nung through the leg and endng at the hp, magne and eel the bo ne mao w p ullng away om the walls o the bones o the legs and condensng in the cente o the bone Do th onl once, gong fro m the toe to the hp.
eg Pass T hee Sep aa te Bones and Flesh
mmedatey foowng Leg Pa Two, epaate" the bone from the feh. Sta tng a t the hp, contnung through the eg a nd end ng a t the toe , magne and fee the lesh (sot tssue) on all sdes o the leg sepaatng om the bones Try and ene the pace beeen the oft tue and the bone . Do ony once, going from e hip to t he toe .
33
Leg Pass Fou Sepaate Skin and Flesh
mmedatey foowng eg Pass Three, sepate the sn from the fesh Starng at the toes, connung through the legs and endng a the hps magne and feel the skn and the flesh of the legs sepaating Try nd sense the space between the skn and the fesh Do ths ony once, gong from the t oes to the hps Leg Pa ss Five B ody Ha s S tand U p mmed ately fo lo ng eg Pa s Four, fee the hars of th e leg stand up Starting t the hps, contnuing through the egs nd endng at the toes magine and feel the body hais on the legs standng up one by one Do ths ony once, go ng fro the ps t o the toes Leg Pass Six See Dist ibuti on & Col o of th e Stuct ues o f Legs mmedatey folong Leg Pass Fve, use your nner vson to see
nto the egs Startng at the toes, contnung through the legs and endng t the ps, use you inne vison to see the flesh, blood vessels, bones, maw, muscles, and snews of the legs. S e, feel and sens e ther dstrbuton, coor and agnment Do ths ony once, gong from the oes to the hps. Leg Pas s S even Listen to the Inne Cicu latio n mmedately afer Leg Pass Sx, use yor nne r lsten ng ablt y to hear
nsde the egs Startng at the hps, conung through he legs and endng a t th ps of the toes use you nne lstening to hea and sense the blood and qi moving though the blood vessels and the JngLu (me idians) of th e legs. Do ths on ly once, gong from the h ips t o the tes
4
Leg ass Eght Envson Healthy Algnment, Colo, Functon
mmedtey fter Leg P Seven, relx the eg. Sense, magne, and eel the bones, muscles, tendons, lgaments, lesh, skn and blood vessels n the legs beng stong and algned. Sense, magne, and eel that the blood vessels and the medans ae smooth and ee lowng mgne tht the eg e open, ce r, gowng, he thy nd fun ctonng proper
Part 6 The Eight Spine Passes Lower the hnd nd then re them overhed, wth the pm fcng outwrd nd upwd t the eve of the crown. The bck of the hnd oughy fce the temple Tyg cupont. Smutneouly, turn the toe ghty nwrd (Ko B The knee mut ne up wth the toe Perform the me ght Pe" ong the pne.
35
Spne P ass One Pullng Out ont s
Starting at the acrum, continuing though the pine and ending at the occiput, imagine and eel the vetebae one by one beng "pulled open ceatng sp ace n each nte-vet ebal ont. Do thi on once, going from the tip of t he coccx to the occiput ( ba e of the u
Spne Pass Two Concentate Marrow
mmeditey oowing Spine P One, concentrte the mrrow" in the bone . Str ng t the occiput, con nuing though t he pine nd ending t the crum magne and feel the bone maow pullng away fom the walls o the vetebae and condensng n the cente of the spne. Do thi ony once, going rom the occiput to the tip o the coccyx.
Spne Pas s Th ee Sepaat e Bone s and Flesh mmeditey oowing Spine P Two, eprte" the bone nd the eh. Strtng t the crum, nd ending t the occiput, magne and feel the flesh (soft t ssue) on all sdes of the spne separat ng fro m the bones Tr y nd ene the p ce between t he ot ti ue nd the bone o the pine Do t ony once, going rom th e tip o e cocc yx to the occiput Spne Pass Fou Sepaate Skn and Flesh
mmeditey oowng Spine P Three, eprte" the n nd the eh Strtng t the occiput, continuing though the pine nd ending t the crum, magne and fee the skn and the flesh around the spne sepaatng Try nd ene the pce between the kin nd the eh. Do thi ony once, go ing rom th oc ciput to the p o the coc cyx . Sp ne Pass F ve Body Has Stand Up
mmeditey oowing Spine P Four, ee" the body hir tnd up rom the n over the pine Strting t the crum, continuing though the pine nd ending t the occiput magne and feel the body has ove the spne standng u p one by one Do thi ony once, g oing rom the ti p o e coccyx to the occiput.
Sp ne Pas s Sx Se e Distbut on an d C olo o the S tuctues o Sp ne
mmediate olowng Spine Pa Five, e" the pine with our inner vi ion " Star ng at the occiput, con inuin g hough the pin and ending at the acrum, use you nne vson to see the lesh, blood vessels, bones, maow, muscles, and snews aound the spne. See, ee and ene their ditribution, coor and aignment Do thi on once, going rom the occiput to the tip o the coccx Sp ne Pa ss S even Lsten to th e Inne Cc ulat ion
mmediate oowing Spine Pa Six, ue our inner litening" to hear" the pine Starting at the acrum, coninuing though the pine and ending at the occiput use you nne lstenng to hea and sense the blood and movng though the blood vessels and Jing Lu (meidans) aound the spne ad the Du Channel Do th on once, going rom the tip o the coccx to the occiput Spne Pass Eight Envsn Healthy Algnment, Colo, Function
mmediate oowing Spine Pa Seven, reax the pine, Sense, magine, and eel the bones, muscles, tendons, lgaments, lesh, skn and blod vessels aound the spne being stong and aligned. Sense, imagine, and eel that the blood vessels and the medans ae smooth and ee lowing. The pine i open, clear, gowing, hea th and unctioning properl
Pat Thee Powes (Heae, Eath ad Hma Beigs) The two pam turn downward and then inward, a the arm drop Then the am move in and upwd o that the elbo w move inw ard toward each other and then upw d, unil the pa m roo ar touchin g with the hand at the ev e o the cin F g 1 to 5 beow t i a though o ne i hod ing arge owe r Pue f momen or two, and then move the
a
8
hand downwa d to the ide , p m downwa d, a though each pm i puhing a ba down into wate (Fg 6 to 8 be ow . At the ame me, tu n the toe of the two feet to face forward .
39
7
8
n thi poture (fig. 8, adjut the feet so that the are ight wider than shouder width apart. Pause for a moment and then begin to rock ver sow from right to eft and bck gain. As ou hift back and forth, fee how Q bood nd bod fuids move through the bod from ide to ide ike a wav e. Thi i een ta t he ame Tian Gan Exer cise # 6 a Rockng Hor e With Downward Preing . Note The shtng emaates om the legs and the geneated by leanng the uppe body.
Danian It s not
As ou continue to hift (rock back and forth, imgine the ]jg (GB 2 acu point seekng and connec ng to the Yogq acupoint (K 1) on the bottoms of the feet. Fee a though the toe are bured in the earth and the pam gent grap the earth. The pam center are hoow, and the feet fee ike suction cups on th e foor. T ere i pace under each ar mpit a ough there is a ba there Feel s though the crotch i aso round.
40
Contnue to rock bac and forth unt ou fee a trong c onnec on beeen jg and Yoq Then, top rockng and hod th poture, even ba anced on both leg, a ou 1. Thnk o the Huy acup ont (R en 1 ) and eax. 2 Thnk o f the Dog acu-pon t ( Ren 1) and rea x. Thnk o the Ytg acu-pont and rea x 4 hen e Ytg expand out ward ke ppe n a pond
lies between h anu nd he genit i the perineum. Danzhng i mi-y beee h to ple ntag i iecy beeen he o o\· I i omim rfere the "hir eye
Huiyn (Ren
42
Yintang
Dz R
---------
''
;
43
'
Part 8: Transforg Sala to Essence Curve our arm inward from the previou potion Move the arm into Qz the Lower Embrace Poture with the palm at the level of Ren 6 about 5 nche beow the nave ( ee drawing on previou page Whle hol dng th s p ostu e Ci ck the teeth together 2. Circ le our tongue around the outi de o f the upper and lower teeth nine e in each direcon 3 . Circe our tongue aro und the inid e of the teeth nine time in each drection 4 . Gather and wih the va in our mouth 5 Swaow the iva in tee part, o a to make the three tranformation decribed beow
Fst Tansfom aton
Swallow the fist one-thid of the gaheed saliva. Imagine that the saliva Dt, is like a pill." his saliva pill" avels down Ren Mai to he whee it evapoates ino a mist, like wate dipping onto a fie Let the mist gathe togethe. Imagine this mist nouishing and moistening eveything i touches as i passes though the ogans in the following ode: 1. 2. 3 4 5. 6
Bla dde to K idneys K idneys t o Live and Live to G allblad de Gallbladde to Heat and Heat to Small Inesie Small Intesine o Spleen and Spleen to Stoach Stomach to Lungs and Lungs to Lage Intest ine Lage Int estine back t o K idn eys.
Second Tansfomaton
Swallow the second one-hid of the gatheed saliva. Imagine that the saliva is like a pill." his saliva pill" tavels down Ren Mai to the Dt, whee it evapoates into a mist, like wate dipping ono a e. Let the mist gae ogethe. Imagine this mis nouishing and moistening all he stuctues (bones, flesh, tendons, muscles, skin, etc.) in he les, fom the hips to the k nees, and hen o h e ankles and feet. Thd Tansfomaton
Swallw the emainde of the gatheed saliva Imagine that the saliva is like a pil l. " his s aliva pill" avels down Ren Mai to th e Dt, whee it evapoates into a mist, like wate dipping onto a fie. Let the mist gathe togethe. Imagine this mist nouishing and moistening l the stuctues in he spine stating fom the coccyx, and going up though each vetebae to he occiput. Imagine that ts mist entes the bain, nouishing and moistening the bain, the Sea of Maow."
45
Part Transformg ssence to Q Continue to hod the wer Embrace Posture with the pams at the eve of Ren 6 Q about 1.5 inches beow e nave. As you hod the posture, fee and imagine the foowing: 1 Use your imagination t o guide the mist, s o that the mist expands outward from D and passes throughout the whoe body, moistening, nourishing, ubricang a of the body's sucures and tissue s. hen et the mist ret urn to D 2 Again g uide th e mist, et ting t ep and o utward from D so that it traves to the skin and the space between the skin and fesh, where it moistens and nourises the skin and fesh hen et te ms t return to Dt
xd Owd
47
he mist expands ouad a thid time fom Dt Guid e the mst t o the sin and poes. Let it pass though the poes to mege with the Qi of the natual wold aound you and the cosmos. Let the body feel empty and pemeable, and at the same time, boundless and expansive Stand and expeience this sen saton fo a minute o moe.
Part Consolidating the Sirit -Three Embraces Maintain this feeling of emptiness and expansiveness, while holding thee Zhan Zhuang standing postues he hee Embaces. As you hold these postues, feel as though you ae standig at the cente of the natual wold, and that th e Q and the Beaths of eaven and Ea move though you and inteconnect. 1 Fist Embace: Palms facing the Q acu-point (Ren 6 2 Second Embace Palms facng th e Squ acupoint (navel; Ren 8 hid Em bace P alms facing the D acupont (Ren 1) old each postue fo at least a minute befoe moving on to t he next.
Embac iai
Eb ac q
Emb ac a g
Closing Brng he fee ogeher as you cup he hands, one nsde he oher. Le he body and mnd reurn o empiness and cener hemselves. Slowly, as hough movng hrough waer, le he arms drf o he sdes Relax he hps and lf one knee, and hen he oher, o ake a lesurely sep n place wh ea ch leg (Fgs. -6
.
49
hese stationay steps hep the qi and the beath to sink back into and the eet. s m ovement fis hes the execise.
D
"Body Washing A Consolidates the Exercise A Mo (liteally pessub), in the context of Nei Gong, efes to self administeed massage of acupoints and othe aeas of the body with the aim o egulang the Q In ode to consolidate the effects of the Maow
Washing Nei Gong, smooth the ow of Q and pevent blockages, one must wash" and ub the body. s selfmassage is done lightl and easily, without staining you hands ad ms. As much as possible, use the body to move the ams.
Rub the Face Massage and wash" e face and cheeks u nl they feel invigoate d.
· � A
Mo: Press-Rub.
2. Com b The H a
Separate the five fingers and comb" the hair, from the forehead o the back of the head.
3. Massag e Ar ound t he Ea s
Rub the ears, and rub around the eas, wth the palms.
51
Rub and G asp the N ek
Rub and gasp the sides of the neck and the tapezius muscle with the palm.
Rub the Shoulde
Gasp and ub he shoulde.
Rub the Followng the Merdans
Rub and wash" up the outside of the am and down the inside of the am.
Rub the Chest & Rbs In a cicula manne, ub and wash" the cente and sides of the chest
with the palms. hen ub the ib sides ciculaly.
53
Rub Fom the Chest o te Danian
Repeatedly ub and as downwad fom the chest to the un the bod y feels wa m and comfotable
Dt,
Rub Dnn
Rub the lowe abdomen and Dt in a cicula manne
Rub Da Ma Rub and w ash" along the Dai channe l, fom Dt to the kdneys an back a gain seveal mes, un l the back and lowe abomen fe el wam
55
11 . Rub the Gr oi a K
Rub and wash" up and down along the ths aea fee ls wam.
k and the nguinal aea, untl
12. Rub t he Hip s Rub and wash" the hps up and down untl they feel wam and elaxed.
Als o ub an d wash" the butt ocks.
13. Rub Th e egs Foll owing he Meriians
Rub and wash" down he ousde of the legs and up he nsdes of he leg.
5
Strollng Afte completng Maow Washng Ne Gong and Body Washng Mo Q stoll about fo seveal mnutes to elax the body and to allow the continue to consoldate. Walkng n a elaxed and smooth manne natually balances and hamonzes the flow of Q and blood n the body y stimulat ng and egulatng al l of the Zg ogans: kidneys, lve, het, ungs and spleen.
Marrow Washing e Gong Imporan Consderatons 1 Aod lei ng he Q and bre ah r ise up o he head. Although n the
Eght Spne Passes, one s sensng movement up and down t he spne and Du Ma, t s mpotant to keep a sense of fullness n the Dt so that yang enegy does not se up too songly and b ecome suck n the head . 2. In perfo rm ng he Egh Passes of he ar ms, legs and spe, one s no so much "seeng " or "sualzing he jos, he marrow, he space beween he boe and he flesh, ec, as nernally feelng or sensg hese hngs his s also ue n swallowng the salva and tansfomng
sava to essence and essence to Q. he MndIntenton must be apped lghtly. It s almost as f one s not delbeately employng the Mnd Intenton, but athe obsevng and attendng to ntenal sensatons that ase spont aneou s! y. 3. The ne rna l sen saons ar ise from unfca on of h e Inen on, Q and spr raher han hrough he force of he bones, snews, flesh and skn
Conscous o unconscous use of the musculatue and the physcal stuctues of the body to ceate ntenal sensatons can lead to ntenal stas of Q and blood. hs n tun can ad to pan, dysfuncton and nes. heefoe, avod tensng you musces o contacting ntenally n an attempt to geneate these ntena snaons.
Once you begin he Marrow Wasing Nei Gong, i is impora o
complee he enire exercise, incluing he An Mo secion, wihou inerrupion. Sopping abuply in he middle can cause he Qi o block.
Find a pa cice me when you will no be disu bed o ine uped. his is why Chinee ma ses ecommend pac icing a d abea k. Perform Marrow Washing Nei Gong in a quie place where you will
no be sarle
Marrow Washig N og: Summary 1. Stand in Wu Ji 2. Tai J i Bng feet togete and cup han ds in font of Dt 3. Tai Ji Gies Birh o Yin a nd Ya ng Open to stand wth feet sightly
wid e than sho ulde wid th. he toe s point staight ah ead . The Eigh Ar m Passes Stand in H ose sta nce" M Mu Raise ams to
shoude height, wth the finges ponting to the sides staight out fom shoud es with palms down. 1. Fom Soulde to Finges: Pulling Ou Joins 2 Fom Fnges t o Soulde : Conce nra ting Marro w Fom Soulde to Fnges: Separae Bones and Flesh 4 Fom Fnges to Soulde: Separae Skin an Flesh 5. 6 7. 8
Fom Sould e to Finges: Sand Up the Bo dy Hair s Fom Finge s to Shoulde: See Disribuion and Color Fom Soude to Finges: isen To Circulaion Relax: Enision H ealhy Alignmen , C olor, Funcion
The Eigh eg Passes
un the toes outwad B B and bing the ams nwa so finges pont to th e ont and the pam s face eac othe. 1. Fom Hip t o oes: Pulling Out Joins 2 4 5. 6 7. 8
Fom oes t o Hip: Conce nr aing Ma rrow Fom Hip t o oes: Separae Bones and Flesh Fom oes t o Hip: Sep ara e S kin and Flesh Fom Hip t o oes: Sand Up he Boy Hairs Fom oes to Hip: See Disribution and Color Fom Hip to o es: isen To Circulaion Relax: Enision ealy Alignmen , C olor, Funcion
60
The Eigh Spine Passe s Nao nce and tun the toes inwad
Ko B . he ms move ovehd palms facing outwad and upwad. 1 Fom Sacum o Head: Pullin g Ou Joins 2. Fom Head to Sacum: Concenraing Marrow . Fom Sacum to Head: Sep ara e Bones and Flesh 4 Fom Head o Sacum: Sep ara e Skin and Flesh
5. 6. 7. 8.
Fom Sacum to Head: Sand Up Body Hairs Fom Head to Sacum: See Disr ibuion and Color Fom Sacu t o He ad : isen To Cir culaion Relax: Enision Healhy Alignmen, Color, Funcion
Three Powers he hands fom a lily in ont of the chest and then sink
to pess down, like pushing a bal l down in wate . Rock side to side seveal times, feeling Qi and blood move fom side to side Wle ocking connec jg (GB 21 ) with Yogq (K ID 1) . h en: 1. hink of the Hy acupoint (R en 1 ) and elax . 2. hink of the Dzog acu-poin (R n 17) and ela x. . hink of the Yt acup oint and elax. 4 . Le Ytg expand outwad like ipples in a pond Transform Salia o Essence
Stand in e Lowe Embace Postue, with the palms at the level of Ren 6 Q). Whil holding this postu: Click th teeth togethe, cicle the tongue, gathe and swish saliva. Swallow the saliva in pas so that each pat passes down Ren ai into Dt whee it tansfoms ino a mist 1. Firs Transformaion nouishes an d moisens ogans 2 . Se cond Transfor ma ion nouishes and moiste ns legs . 3 . Tird Transform aion nouishes a nd moistens spine .
6
Transforming Essence to Qi
Guide ist to Dti and then expand it outwad thoughout body to nouish and moisten. Retun ist to Dti 2 Expand mist outwad to space between sn and flesh to noush and moistn. Retun mist to Dti Guid e mist to sn an d though poes to mege w ith cosos Stand and se nse ths fo a leas t a minute.
Consolidating he Spiri Hold the hee Em baces at
Ren 6 5 inches below navel)
Ren 8 (navel )
Ren 1 (cente of chest between pp les ) Hold ea ch Emba ce fo a t least a minute Closing he feet come togethe and the hds ae cupped inside each othe against Dti he nd and body elax and cente. Take two
stationay steps by li fng each knee and stepping down with each foot.
n "Bo dy Wa shing Consolidaes he Exercise Rub the face 8 . Rub f om th e ches t to the Dt 2 Cob the hai 9 . Rub the Dti Massage aound the ea 0 Rub D Mai Rub he goin and K 4 . Rub and gas p the ne ck 5 Rub the shoulde 2 Rub the ps 6 Rub ams following m eidi ans Rub legs following meidians Rub the che st rbs
Stroll for Seeral Minute
62
Detailed Explnation
ot
Marrow Washng Nei Gon
Ue g M ar w Wh g Ne G g Maow Washig Nei Gog emplos images, cocepts, temiology, ad methods that ae utilized i Daoist meditatio ad cultivation pactices. It is useful to have a basic udestadig of these vaious elemets i ode to fully appeciate the pupose ad implcatios of pacticig Maow Washig Nei Gong. Below is a itoductio to these cocepts and Decodig tze Dao: images. A moe in-depth discussio ca be foud i Nie L so s i Dos Medit tio by om Bis io.
Wu J
'
W i liteally meas Without Polaity," Without Limit" o Without Diffeetiatio" Udiffeetiated. The tem W i efes to the pimodial state at the begiig of the ceatio of the uivese, i which thee is oly undiffeetiated existece. In Chiese cosmology, this state is called H D 5, which liteally meas chaos, mess, tubid, o mudled. H D efes to the ud iffeeated pimodi al state, b efoe its fudametal divisio of peviously udiffeentiated matte ito yi ad yag. his state is like a lumious cloud, with o fixed shape o boudaies a state of W i ad H D ae nospecific ad undiffeentiated potental. epeseted by the empt cicle above. his empty cicle epesets he Oe," the space we ae yig to each in meditao pactices. I Daoist Nei D (ie alchemy) pacces, W i is the Peeave pimodial state, which oe etus to i ode to eshape oes ie beig ad become a uified ad complete huma beig
I the Chiese itenal ats, the W i postue is whee movemet begi. Whethe oe pactices the moemets of the Tai i Qa fom Ba Ga
Zg's eight palm changes, or X Y 's five fists, one always begins from W i, the still, undifferentiated sate o some degree, each me the movements and forms of these as are practiced, Chinese cosmogony is invoked he practitioner starts by standing in stillness and experiences the first stirrings of movement expressed through the activating action of the Qi and breath All of the other movements are emanate from this posture
Wu Ji in Maow Washi ng Nei G ong W i As you In Marrow Washing Nei Gong, movement begins from stand in the W i Posture, cultivate a moment in which there is no external movement, no thought and no inte non Stand for a moment in this potentiated state that lies beeen movement and sllness When you feel an aost spontaneous urge to move Yi B Y begin to move begin to bring hands i nward and the ight foot to the left foot
2. Wu J
Gve B h J j
As movement occurs witn the undifferentiated matter, the non polarized stuff" that is the W i the body moves his movement is like a small breeze just beginning, like a breath, like an inhation and exhal ation his breath is the pimordi al QiBe the true QiBe With movement Dog there is also stillness ig With movement, things begin to divide and sepate he lighter transparent QiBe rises and the heavier opaque QiB sinks down he polarity of Heaven and QiBe that is Earth is created Heaven is yang and Earth is yin influenced by yang floats, rises and oves so it can be characterized as Yg Qi QiBe at sinks, falls and is quiescent is influenced by Yin, and can be characteized as Yi Qi
65
(y)
Hv (y)
! (y ) Hy (y)
QiBet is called the T Ji, fen he plaity ceated by the csmc tanslated as Supeme lmate" but s me ppely undestd as Geat Plait y" G ea Dffe entatn" mpete Diff eentati n " It can be pesented as eaven and Eath (as n the dagam abve). he T Ji epesens the dvsin f thns nt Yi Qi and g Qi mvement and stillness up and dwn ght and left etc. hs pcess f Ti J Dagam dffeentatin is illustated in an ealy vesin f the shwn belw
Wu Ji t o Ti Ji i Maow Washig Nei Gog e ight ft steps next t te eft ft and e hnds mve upwad and nwd t est ganst e Dti n an intewven Yinng cnfiguatn. his mvement begns the sepaatn f te dffeentiated int tht s defined and diffeentiated. Stnd this 66
wa for minute or wo as o t to the subtle intenal siralng action geneate d b this movement rlng action is illu stated b th T Ji iagram beow
Ta i Ji (� ) Gives Bir th to Yin an d Yan g (
h olat reresented b the T is not fixd but relave Something is onl ang reltive to in. Something is said to be u onl in retio to that which is said to be down Addtional in cotns ag ag ctais in his s reresented b the wte circle within the b fish and the black circle within the white ish in the more miar ia gram bel ow othing ca n be comltel i or ng ; ang cota th e seeds of in and n contains the seeds o g This mans that in and ang can tansform into each othe ceang an intela of stiess and movemet; o li ght and d ark of the inbr eth nd the outbreath
67
Fom his sepaaion One" becomes he wo"; wo poaiies, yin g Y W and yang. he yin and yang duaiy is someimes caed g Y iealy means paid appeaances" iang efes o a pai o wo of somehing , and Y can fe o he meaning, si gnificance " of somehing. Y is he duaiy of complimenay opposies. Yin is ofen psned by a boken line and yag by a solid in Yin is laed o Eah and yang o Haen
Ta
a Y Y Ya
--
in and yang epesent the fundamental mental diffeentiation of the natual wold into two paied, inteconnected, opposional foces ANG IN ight da clea tubid heave eath day night sun moon fie wate active eceptive stillness movement feminine masculine descening ising contacting expanding centipetal motion centifugal motion Chapte Fo-wo of the Dao De ig efeences this division of one into two Dao geeates oe Oe eetes two Two geetes tee Tee geeae all tigs All tigs t away o yi a d ebace yag T ep ty beat eects te io4 Dao geneates one. One geneates two (yin and yang). wo geneates thee the tubid-yin, the clea-yang and e hamonious. hese thee coelate with Eath , eaven, and uma n Beings, espec vely . Eath, eaven, and uman Beigs ae caed the Sa Cai (hee Powes) hese thee togethe geneate eveything A things tun towad the sun, the souce of life, and ae a mixtue of yin and yag, light and da fie and Ya Qi that wate. In al things thee is also the oiginal beath geneated the Tai i he ten thousand things each thei union (achieve hamony) though blendig of these thee. he pe-condion fo this blending elies on empt iness W z " Ho-Shang Kung 's Comment a on La oTse , translated and annotated by Eduard Erkes. Switzerand: Press of Artibus Asiae Ascona First plished in Joural Artibus Saiae p 5 Two Visions of The Way: Study of Wang and the Hoshang Kung Commentaries on the ao T, by Ala Cha Albay State University of Ne Yr Press p.
190, 96
KL A
P
69
1991 126
Tai Ji gies birh o Yi a Yang i Marrow Washing Nei Gog hs tansfomaton s ceated by the acton of sftng weght and step png out to the s de wth the left foot and thn the eadju stment of t he ht foot to face fowad. Steppng and shftng left and ht focuses ou attenton on the dffeentaton of y n and yang n th e bod y ght and lft, up and down, tunng clockwse and counteclockwse. It s the pepaaton fo futhe diffeentation of the body nto the vaous jonts, tssues and st uctues.
L Y Geeaes B Gu (he Ei g h Pass es
Yn and yang geneate he hee Powes S C and the S Xg S Xg means Fou Shapes" o Fou Appeaances." It s a futhe expanson of yn and yang that lead s to the fomaton of t he Ba Gua (Eght gams). Yn and yang epesent opposte poles, but they ae not statc Between the two pole s thee s constant shft, o back and foth oscllaton, ceang endess altenations of change. hese pattens of change ae a key focus in Chnese phlosophy as exemplfed n he Book of Changes o Y g he Y g employs eght achetypes, the eght dagams o tgams B G as a way of undestandng the manfold phenmena of exstence and the nte-tansfomaton and nte penetaton Like the Lg Y and Xg, ese dagams ae composed of boken (yn) lnes and sold (yang) lnes Each foce o pncple has a symbolc name and s assocated wth cetan mages whch have numeous connotatons. he Ba Gu a a e often dagammed as fou sets of pol a oppost es:
Heaven Q)
K
70
--We
Fe
L
--Wind Xu
La D
- Thunde Zlze
- Mountain Ge
The expansion and deelopment fom Wu Ji to Ba ua is diammed elo
L
X
B
� /"
••
\•• ••/\ /\
.. . . . . . . .
�
qWn
�
1I �
��
he ight Ga (iagams) of the Ba Ga can be ue t epsent many tings, incluing ifferent pats of te boy A simle and ey common coes pondece f this nd is associte wi B Gua Zang:
Qia ea
Ku nees I Legs
Li: Cest
Ka Abomen
Xu Anes I eet
Zhe ips
Dui Shouers
Ge Upper Bck
In his se of coespondences: Qian is composed of ee id upwad moving lines. hey epese n he head wh ich mus be uwad and suspende d
2 Kun is made up of six boken lines conaining six secions his Hip/high (2) eflecs e legs whch each have hee secions: ee/Lowe Leg and Ankle/Foo he hee bken lines also impy e ability o move feely
i wih is boken line in he cene epesens he ches which is eaively empy so ha he ungs can cicuae qi smoohy and
wihou obsucion Li also epesens he empty space in he hea which allows he ind and spii o be calm d anqui.
4 . Kan wih is solid line in he cene epesens he Mge which ae ful and epee wih Qi
Dt and
5 Xun wih is boken boom ine epesens he two fee. Xun means he fee can m oe f eely and smoohly like he Wind
. Dui is broe e op and solid underneth. he shouldes are elx ed and d opped hich lows p owe to flo fro m he upper bc ino the arms and hands.
7 Zhen has poe a the botom and is insubstatial t the top. Zhe epresents he kua ich folds nd sits bu is rooted and song.
8 . Gen repesents the upper bc he top of th Gen igm i solid. e uppe bac is solid but lso soft d rouded th the shoulde bldes dop ped.
Liang i Generates a Gua (Eight Passes) in Marrow Washing Nei Gong In Marro Washing Nei Gong the Eight Gua epesen he joits and tissues at e ae sensing ad experiecig whe performig the Eigt Psses. 1. Head/N ek/Spin e Qia
2.Abdo men /Lower back/ Fr on t of Spne Kun
3. Shoulders/Upper Arms
Hips/Thighs
Gen
Zhen
Elbows/Foeams
6 nees/ owe egs
Li
an
---
WistHans
Ankles/Feet
ui
Xun
-
Te Tee Pwes
S C = ;
he hree owers are eave, Earth ad uma Bei gs he heavens are ike a dome above huma beigs, so the Chiese say that Heave is round." he Eth has four cardina directios i relatioship to the roudess of heave hese directios are delieate d by four poit s - whee the celestial equator meets the elliptic, and o where the eqar a the elliptic are at the maximum istace from each other. hese fr points mark he sprig ad fall equinoxes ad the summer and wier solstices. Coectig tese poits oms sqe, d tt qe is te Et idelied Et, boded by celestil te s deed by te o sesos6 herefore Earth is square" ad eave is roud." raditioally the tortoise is a symbol of logevity, but also a symbo of eave ad Earth. he rouded carapace of the tortoise represets the bowl of the heaves above and the fla, rectagular-shaped plastro of it ventral urface corresponds to Earth. eave ad Earth have bee compared to a vibratig dipole. uma beings e at the ceter of this pole that vibrates i harmony with eave
6 Heavn d Et/1 i El a Thogt (chaptrs tr, r and v of t Joh S Majr Aly: Stat Uirsy o Nw Yrk Pr , p 32.
75
iz)
and Eath. In the Dao De Jing (Chapte 5 the space between eaven and Eath is compaed to a beows: Tze space betwee heave ad eart , Sol t o t be lke a bellows ? he bellows pesent the flow of Qi and beath, the flow of life, moving in a hamonious flow. he space between eaven and Eath is empty, yet it is also inexhaustible and full, because it is filled with the beaths of eaven and Eath. uman beings exist in the space between eaven and Eath. As the beaths of eaven and Eath move though us, ou own beaths have an oppotunity to hamonize wi them. If ou beathing is to fast o to o had, the flow of ai thoug h the bell ows will not be efficien If too slow and uneven, little will be dawn in o expelled. he beaths must be gentle, consistent, steady ad even. hen the Q of eaven and Eath, in and ang, inteact and unite within us. By undestanding how they inteact, we c an expe ience that unity. The Three Poers n Marro Washng Nei Gong
In Maow Washing Nei Gong one connects with the hee Powes by moving e ams fom e ovehead position (Heaven), downwad to the sides with the palms facing the gound (Ea), and then up to a position just unde the chin, with the foeams embacing the chest and heat (Man). hen the as go down to pess gently towads the Eath on each side of the body. Rocking back and foth in this position, one attends to the movement of Qi in the body and to the connection of the Ba (Du 20) acupoint on the top of the head and the Yogqa (D acupoints on the bottom of the feet. he Qi of eaven flows downwad though Bai and the Qi of Eath wells up though Ygqua. As we ock, we 7 Ho-ShangK ung 's Commen try on L Te, translaed and anoated by Eduad Ekes.
Swi zeran : Pes of Atibus Ase Siae), 90, p. 20
(Fis pubshed in Joun ti
34-5. by
8 Th Sct Things f th Ta T Ci, Dny Bo,
n
bu s
Mank C h To H uang Roh r V r on:
pp
7
connect j (GB 21 and Yoga, so that we can connect and hamonze wth Heaven's Q and Eath's Q lettng them flow smoothly wthn us. Fnally, we connect wth hee acuponts that act as Uppe, Mddle and Lowe Dta (spaces whee the Q gathes): Hy (Ren 1: assocated wth Eath Dog o ag (Ren 7 assocated wth Man Ytg (E xt Po t): assocated wth Heaven
Tasf m Sa lva T Es se ce
J
Salva s a key element n many Ne Gong and Q gong pactces, as well as Daost medtaton and ntenal alchemy. Salva s efeed to by many names that efeence ts motance A few ae l sted below: Golden Flud
J Ye
� j
Golden Elx
J Y
�
L Heavenly Dew Podu con of salv a s one sgn that ntena l execses ae beng pefo med coectly. When g s concenated n the lowe abdomen, t ansfoms nto Q and moves upwad. hs tansfomaton, aded by beathing nto the Dt and Mgme, stmulates the seceton of salva, whch en descen ds to eplensh Jg
he tongue s used to futhe stmulate the poducon of salva, as s the acton of clckng the teeth he cente of e mouth, whee the salva accumulates, called the Jade Pool," s the uppe-body equvalent of the lowe Dt whee the sexual essence Jg accumulates. Accodng to Chnese medcne, salva s made up of two basc pats. One pat s moe 9 Taot Mdto The Mao-a Tdto of Geat Pt,
b Isbee Robet tste b Jun F Ps n Nomn J Gdot b Y: Stte Unves of Ne Yo (SNY) Pess 993 Ogn pubshe Fench s Metato Tote (Ps De Lves 1979), p 9
77
pue and ened. It is associated with the kdneys and theefoe the his poon moistens and nouishes the teeth, themselves extensions of the kidneys, and he longtem cycles of goth and development associated with he kidneys he othe moe tubid, less efine potion is associated with the ogans of digestion, paticulaly the stomach, and aids in beakng own food. Saliva flows fom two channels unde the tongue. If saliva is swallowed popely i can ente the Mo (conception vessel"), wch uns down the cente of the body to te Dt genitals and peineum, theeby etunng saliva to . If no swallowed popely, saliva descends to the stomach. he pope method of swallowing the saliva is to have the tip of the tongue touching the uppe palate When the mouth fills with sali va one must saighten t he neck and swal low he saliv a.
Trans for ming Saliva to Ess ence in Marrow Washing N ei Gong By coectly swall owing saliva, so that it desce nds to and becomes a mst, one is effectively etning the poon of saliva hat is fomed fom (essence) to is souce, ansfomng it back to though its evapoaon into a mst. hee ae thee tansfomatons. Afe each, the esulting -Mst is guided to the F (ogans and boels) and the stuctues of the legs and spine (both of which ae uled by the kidneys), so that t hese stuct ues an d ogan a e moisened and nouished.
fmi Eece
J t Qi
and Qi ae to of he hee easues ( Bo ). Tansfoming ino Qi s an impotant pa of inne culivation, both in Daoist
: A I L K' an Yu (Chale Luk) , Mae Sa el 1973 pp 11
Wes e Inc,
78
practices and in the interna mar is transformation occurs under the auspices of the th ird of the T asres: S (Spirit) g is te mateia basi for te d and it physica ifrastruture. Therefore g nourishes, misten ad fe the body g produces the bone marrow and is the foundation f te bod and fuids of the bdy g is enreca reated to seen in men and the uterus and ovum in
women Accordin g t o Chinese Medicie, g is the root and oriin of the bod's energy. It is stored in the kdneys and the Dt he character for g cotans the radica for a rain of rice (on the eft) and then reference the character for S (i fe), over at of D as in D t
* m (rce)
for � sheng (if e) for fr Dan (e ixi r/red )
+
Jing f
Taken as whe, te ideogram for g can be interpreted to depict an unooked rai of re as the seed of ife bein contained in the Dt The Chinese haracter for Qi aso contains a grain of rice, ts me with aprs risin from it Tis conves an image of rice cong in a pot, produin steam. The apor is seen as a ind of eer, or force, produced a cooking or refinin proess.
* Qi is ike te vapo produced b the ot of cooking rice Qi is true reath permeatig the whoe body It is the movement, change and transformation that permeates the body, and is direct connecte to the movements a canges in even and Erth an i the unierse round us. and Qi are interdependent. ence, g is often refee to as gq. The formaton of the Q is dependent on g and g is n turn is Q nourished b te ransformative actions of e Qi ad reath. When 79
and breath descend and gather n Data Q ansforms nto , just as Heaven's vapor becomes ran Wen g rses, t s ansformed nto Q (vapor), ust as ater evapo rates to becomes couds Hence t can be useful to tnk of Q as a vapor, or a breat tat contracts (moves nward) and expands (moves outards) Tansfomng Jin to Q n Maow Washng Ne Gong
n Marrow Wasn Ne Gon, te sav wc was ansformed nto Ms t s now trans formed nto Q, as t s gud ed outard fro m Data and passes trou te enre body Fnally, te mst passes out of the body, throu the pores of te skn, to merge t te Q of Heaven and Earth n te natura world Ts al lows us to sense our c onnecton wt te outsd ord and experen ce te bod y as a mcrocos m of te cosmos
Cosol d th e Spr
S -hee Embces
and Q must unte for t ere t o be S. Sh s created wen and Q embrace" n nature ts s caled te couplng of Heaven and Eart - the essences of Heaven nt ng t essences of Eart n uma n bens, t s te unon of the essences of te parents creatng a new ben: to a c trk aga t ac otr, t pok o f a pr t 13 Trou te Sprt S uman bens e capabe of percevng ter own experences and al transformaton and cane occurrn bot wtn and wout Throug te Sprt, uman bens are capable of percevn te
numno us n ts sense, Sprt s wat makes us an ndvdua ted person
Bis o. ever , CO Decoding the Dao i e Lesso I Daost ediion, by To Outsits Pess, nc, 13, 117. 2 Rot i Spirit: e of Mc, tansatio and comenta by Claude Lae, S isabe h Rocha de la V all ee Ba ryto n, Y: Statio Hi Pes s Inc, 199,
.
&
3 Lng Shu or Sir itl Pv tra u Jing-u asingto n D C Te Taois Cent er Dist but ed by es f aa Pe ss 993, 39
80
p
he Chnese deoram for She s its connecon to the g and the Q/Beats of eaven and a e Se deoram combnes * (� s radca) meann aar" or to so I indcate" and $ se a phonec whch s relae o ta or cultivated fe
A/
+
$
S
Hv/
Ml
S
p vy
a also references the Data (Exr Fed) thouh Dta s often used to refer to the area beow e nave where g s refned and Q athers, t can refer to an dscree area where Q athers In the Sh (Sprt) deoram, ta (the Data s bseced b a vertca lne representn eaven and Earh, thereby crean he Se phonec Se s a refecon of the nteracon of Q an g and he neracon of he breahs of eaven and th. S s stored n the heart, but ke Q radaes out throh he whoe bod. he radance of the Se partcuar
mafests hrouh the ht, the brhtness
Se Mg sprt
brhtness") shnn outward from a person's eyes If he ht n a person's ees s brh and cear hen ther conscousness, and therefore ther enaeme nt wth the word, s cle ar and unm ud dled. Se manfests tsef throuh the nten, and nenton n turn eads he breath and Q. It requres ente and precse appcaon of ntenon o ntate the transformaon of g and Q. Se Q and g nteac and ner-transfo rm n endess seres of tran sformaons as d arammed beow 14 W ln wr fr m g C s. Copyt .enco
81
997200
en nsttte c
Shen Conentrte Shen to ude Q
Qi nou ishes Shen
I ntent ion leads Qi an d B reat h
Gude Q to nouh Srt
Qi-Breath r n Q to reenh n
-
i nouishes a n promotes Jing
J i ng s t h e R efin e J i ng to root of Qi . - roue Q
Jing Cosoldatg the She Marrow Washg Ne Gog
In Marrow Washing Nei Gong he ongoing cuvaion an ransformaion of g Qi an breah refines an concenaes he S This srenghens an focuses he inenion which in urn guies d refine s he proces s of i neransfo rmaion h a is mei ae b he Q This unening ccica process nourishes ife and reviaizes one's Q Sz and consciousness oding he hree embrace posures a Szgqz concenaes g Qi an S respecive owever o some egree a hree posures aim a hmoniing he S ough siness The wachfu siness empoe when hoing each posure aows he earMin o aso become si an cam as i observes he inner S sees movemens of he Qi an breah Through s process he an can be proper house" wihin he ear. Ts is he correc sae for he earMin an Spiri o arrive a upon concusion of he exercise In a sense his i s a reurn o h e W he undiff erenae sae in which here is Inenon/No Innon" 82
Summa Each tme we perform the M\' \ashng Ne Gong, we are n some sense recr eatn g the cosm os w bo es mang ou rseves a mcrocosm of he unversa macrocosm From he , we ceae withn us the generaon, movement an nterpay of the unversa forms an processes that are observabe n he natura wor At he en of the exercse we come fu crce, eturnng to he begnng, the nfferentated sate n which he ear-Mn s sen an st Ideal, n me, these ansformatons begn to operate whn us contnuousy, effortlessy an wthot obstrucon
Gossary fo Ba Gua Nei Go & Ba Gua Z A M: Massage; In the context of Nei Gong, self-massage of acupoints and oer ares of the body aimed at regulaing the q.
B D M : The Eight "Mother Palms of Ba Gua Zhang. In some styes, this term refers to the Eight Dng Shi fxed wking potures.
D J The Eight Bocade Exerses, supposedly created by Yui Fei. A set of eight body sengthening Qi Gong (d yang sheng) exercises that are often taught as part of the curricuum in internal mal arts. Some eoe say at they were srcinaly part of a arge set called the Eight eases wch is composed of 32 exercises. (P K): Literly "Eight Diagrams the eight igrams of the Y lng (I Chng- Book of Changes): Qian, Kn, Li, Kan, Dui, Gen, Zhen and Xun. These eight diagrams are used in Daost cosmoogy to represent the fundamenta principes of e iverse. The eight igrams are seen as eight nteeated concets. Each consists of ree lnes, each line eier broken or unbroke, reesenting yinare or yang respectiely. The eight igrams ermeate Chinese cture and importnt in understanding Nei Gong and Daoist pracces. Ba Gua is also a way of referring to te ara at Ba Gua Zhang.
(P K ) Litery "Eight Diagram Pam a maral at purportedly developed by Dong Ha Chuan. Modern schoars thik at Dong developed Ba Gua Zhang by combining Daoist circle walking meditaon wi various maral ts, especiay Lohan Boxing. J R A Ba Gua Zhang Weapon. Literaly, "Eigt Diagram Chicken Claw Yin Yang Kfe, but often simpy called Rooster ife.
L H: Ba Gu Zhang's "chain ling or "ring linking form an intermediate or advanced eve form, emphasizing fd stepping and iterconnected movements. S : A Ba Gua weapon own as the Mandarin Duc Kife.
M : The Eight Direcon or Eight Facing Palm. An advance Ba Gua form in wich attacng and defending moements are employe
in all eight drecons. Its full name is Ba Gua Swimming Body Eight Directions P (Ba Gua You Shen Ba Mian Zhang). Bai Bu: Lterally "swing sep. One of two main steps used in walng e circle n Ba Gua Zhang. Bai Hui: The Du 20 acu-point ("Hundred Convergences), which lies on the top of the head - on e midline between e ps of the two ears. Bang: A stick, cudgel or club. Also can refer to e staff in mar arts. Beng Quan: Xing Yi Quan' s "Bursng Fist related to e wood element. Bone Breathing: A Nei Gong meod associaed with Marrow Washing Nei Gong. Bow and Arrow Stance (see Gong Bu) Broadsword/Saber (see Dao) c
Central Channel The cenal energec patway that runs lontudinally
through e center ofVessels: the body. Cenal Channel is composed of Also four of the Exaordinar teThe Ren, Du, Dai and Chong caels. referred to as Tian Gan or "Heavey Stem. Cheng Style Ba Gua: The style of Ba Gua ang taug by Cheng Tng Hua and his disciples. Cheng Ting Hua: One of the srcnal disciples of Dong H uan Founder of Ceng Style Ba Gua Zhang. Chin N a (se Qn Na) Chong Mai;Exaordinary Chong Mo: The "Thrusting or "Thoroughfare Vessel one of the Eight meridians. Crane Stepping (see: He Xing Bu) D
a Cheng Quan: "Great Achievement Boxing. Originaly called Y Quan (I Chuan), it is also known in the West as "Intenon Boxing, "Natura Boxing or "Natral Style Xing Yi and in Japan as "Tai Ken. reated by Wang Xiang Zhai.
Da Fa: A term referring to the siing methods used in Chinese maral
arts. Da Zhou Tin: The "Greaer Heavenly Cicuit or "MacroCosmic Orbit.
A Nei Gong pracce in whch qi is circuaed thoughout the entire body geneally folowing the circulation of the Eight Exaordinary Ch els. t is pracced by Daoist adepts and maral arts praconers. Dai Long Bang: Dai Long Bang was from Shaxi povince and taugh Xin
Yi Quan (eart-Intention Boxng), te precursor of Xing Yi Quan. Dai Mai; Dai Mo: The Belt or Girdle Vessel one of the Eight
Exaonay meridians. It avels around the waist aea like a bet. Dantia (Dan Tian; antien; Dan Tien): A place where qi or vtal force
gathers in the body. Usually, the term refers specifically to the area below the navel wch is also called "ower Danan. Danan literally means "Cnnaar Field or "lxir Feld, referencing Daoist internal alchemy. n the nei ja, q and breath are ained to gather here in order to root and generate power. Dao; Daosm (ao; Taoism): A Cnese phlosophy and religion tha
empaszes livng in harmony wi the "Way or Dao, the naural essence of e unverse and te source of everying that exsts. Daoism emphasies a kind of hamony with natural forces and Wu We (acon through inaction). The Dao De Jing (Tao Te Ching) and e Zhuang Zi (Chuang Tzu) ae well known Daoist texts. Dao: The Chnese broadsword Dao literly means "knife. Dao De Jig (ao Te Chg): The "Classic of e Dao ad its Virtue. One
of e semnal works on Daoism attributed to the Daoist sage Lao Zi (Lao Tzu) an somemes referred to as the Laozi. Dao Yin: What we oday call Qi Gong, Nei Gong or "internal exercises,
come uner the category of nouishng life (Yang Sheng) techques. In e past, ang Sheng methods were often collecvely referred to as Dao Yin exercises. Dao Yin means to "Guide and Lead or "Guie and Pull. The srcinal Dao Yin Exercises srcinally include An Mo (selfmassage), TuNa (breathng; nspiraonexpaon), and moving exercises. Dian Xue (Dim Mak): The art of strikng or seizing vital points. De Da (Dit Da; Tie T: Literally "fall-t, ths term efers to the
eaent of auma wi adiona Chnse medcne Also called Die Da medicine or "Hit Medici
Die Da Jiu (Dit Da Jow): "Fl-Hit Wine or "Trauma Liniment. Dim Mak The Cantonse pronuciaon of Dian Xue. Ding Shi Means "fixed posture o "fixed pattern. An impotant part of Ba Gua aing in which one walk the circle holding eight different postures. This is the foundaon of the mal sil in Ba Gua and a poweful fom of Nei Gong. Dong Hai Chuan The purported founder of Ba Gua Zhang. Dong Xiu Seng: A praconer of adional Chinese medicine who studied with many famous ei Jia Quan mastes and was proficient in Xing Yi, Ba Gua and Soft Southe Shaolin Double Palm Chage Along wit the Single Palm Change, this is one of the two key movements in Ba Gua Zhang from whic l oter movements aise. Du Mai; Du Mo The Governin Vessel one of th Eight Exaordiary Medans. Du Mo govens al the ang meridians in the body and avels along e bac midline of the body. Dui Trigram: Dui-Lake, the Joyous; one of th Eigh Trigrams of the Yi Jing. --
E
Eah Elemet One of t "five elemnts, "five phass or "five fundamental forces - the Wu Xin. ath i assocated with he spleen and stomach and the flux between the easons in tradional Chinese medicine. Eigt Brocade See Ba Duan Jin) Eight xtraordiary Vessels see Qi Jig a Mai) The Q ing Ba Mai o Eiht Extraordinary Vessls ar ot so much pathways as a kind of matrix of enegec organization that bances, suplements and harmonizes te activities of the other mridians They are important channels in Nei gog ad Daoist alchemical pacc. Eigt Mother Palms see Ba Da Mu Zhang) Eight Trigrams see Ba Gua)
F Fa Jin: Issuing power, or "shock power. Also cled Fa Li.
Feg Lun ian: The Wind Wheel Swords, a uque Ba Gua weapon. Fire Element: One of he "five elements or "five fundamental forces e Wu Xng Fire is associated wi e heart and small intesne and the Smme season in tradionl Chinese medicine. Five Elements or Five Phases (see Wu Xg) Five Element Qi Gong: see Wu Xing Q Gong u Shu Yu: Fu Shu Yun attended the presgious Nanjing Central
Kuoshu Academy. There she studied with some o the great maral arsts of the day: Tai Ji Quan om Ma Yung Shen d Yang Cheng Fu, Wu Style Tai Ji om Wu Jian Chuan, and e rare Bagua-Taii Form. She laer move to aiwan. G Gao: The term or bo meicinal plasters and poulces in Die Da
meicine.
Gao i Wu: A master o Ba Gua om Beiing who learned om his faer Gao Z ing. His style is called Beiing Gao Family Ba Gua Zhang. It has inuences from his grandfaer Gao Wen Cheng, Yin Fu, Liu De Quan, Wang Xiang Zhai, Li Cun Yi and Guo Ge n Gao Zi Ying: The father of Gao Ji Wu. He leae Ba Gua rom his
ganfaer who studie wi Yin Fu an Liu De Quan. Gao Zi Ying also stdie a Cheng Quan wi Wang Xing Zhai, Xing Yi Quan with Li Cun Yi an ai Ji Quan uner e great Yang Chen Fu. Gen Triram: enMounain, Keeping Sll: One of the Eight Trigrams o
the i Jing. ---
Gong Bu: The "Bow an Aow Stance. A front-weighted stance with 6070% of the weigh on the front leg an e rear leg pushing orward. Gong Fu (Kung Fu; Gun Fu): Means "cevement through eat eort. Oiginally refeing to any acquire sll, it later came to be associated w ma arts. It is bo a name for Chinese martial arts in general, and
for the effort put into the mastry of the basic slls whch form the foundaon fo all that comes after.
Guo Ge Min: Guo Ge Min was one of the most famous and slled
praconers of Ba Gua in Beijing in e 20t centuy. Guo was a discipe of Liang Zhen Pu, as well as a student of Liu De Kuan.
Gou Lian Jian: The hook-sickle swords, a Ba Gua weapon. Guo Yun She: Famous Xing Yi teacher who studied Xing Yi an wih Li Neng Ran. Guoearned was legendary or hs proiciency wi Beng Quan, which supposedly him e sobriquet "demon hand
Gun A staff o walking sck H He Xing Bu (Crane Stepping): A method of stepping in Ba Gua in whch e leg is lifted and lowered like a crane stepping. It is also an important Nei Gong exercise.
Hebei Xing Yi: Xing Yi Quan methods ar usually divided into wo general camps Hebei and Shanxi, named for provinces in Chna The division largely artificial as many ofIn thegeneral, great practoners with diffeent isteachers in both provinces. Hebei styestdied emphasizes power that is firm on the outside and soft on the inside and Shaxi style emphasizes softness on the outsie wi rmness inside
Heng Quan (Heng Chuan): Xng Yi Quan's "Transvese or "Crossing Fist, whch is reated to e Earth element Hexagram Two Yi ]ing trigrams can b combined to poduce a hexagram of six lines There re 64 hexagrams The hexagrams are part of Chnese phlosophy, divination pracces, Daoist alchemy and meditaon. Hit Medicine (see Die Da) Hook Sickle Sword see Gou Lian }ian) Horse Stance (see Ma Bu) Ho Tian: "After Heaven the "Post-Heaven or Post-Nat state Refers to the Q Mechanism of the body at transforms qi after one is bo as oppose to the PreNata ieted energies. With Xan Ti (Pe-Heaven) ths term so refers to o diferent orentaons of the igrams: one expressing he unchanging polar forces of e universe (Xan Ti), and e other expressing the temporal earty cycles (Hou Tian) In Ba Gua
Zhang, somemes the changes, Xian Tian.
64
forms are called Hou Tian, and the
8
circular
Hukou (Hu Kou): "Tiger's Mout - the area between the thumb an forefinger.
Hua D Ne (Hua T Ne ): This is one of the oldest books on Chinese medicine whch focuses largely on acupuncture but also provides much of the philosophical underpinnng of Chinese medicine. 1
perineum. Hu Y: The Du
acupoint ("Yin onvergence), which lies in the
J Ke a legendary master of Xing Yi Quan. Also known as Ji Gong and Ji Long Feng. i Ji Ke was from Shanxi Province. In a version of the srcin of Xing Yi Quan, after e death of Yue Fei (the purported founder), the art was los fo half a milleium. Then, during the Ming ad Qing Dynases in Saanxi Provinces Zhongnan Mountains, Yue Feis boxing manual was discovered by Ji Ji Ke.
a (see Sa Gua) a Ro ao: Jiang Rong Jiao (Jiang Rong Qiao; Chang Rong Chiao).
Jiang was a tudent of the famous Li Cun Yi and Zag Zhao Dong. Jian was an insuctor at the famous Nanjing Guoshu Intute where he taught a variety of mar ts. He taught extensively and pubised a number of books on Ba Gua, Xing Yi, he sword ad spear.
Be Go: Foundaonal ainng which is an essenal part of acquiring e basic body slls necessary to develop sll in Chinese maral arts.
Zhao Yua Ya Yue: he "Mdin Duck Knfe.A Ba Gua weapo at is often erroneously called the "Deer Ho ife.
}a: The Chiese doubleedged saight swor. (): � strength, energy, spiri. The e jin a i Fa n. Luo: Jing refers to the warp threads i ce of fabric and has th meaning "to go tough, lead, ansmi or to rect. Luo means net or network. g Luo is uually translated a ca d collaters, referring o the energy pathways in the b wch are aso called "meridians. See also: Mai.
Jing Mai (see Mai) Jing Qi (Jingqi): *l4 "Essence Q." Refined essence that is the yang energetic aspect of the jing. A term refering to the substance associated with the kidneys, that represents the foundationa matrix of the body's vital energes.
K Kan Trigram: Kan-Water, the Abysmal; one of the Eight Trigrams of the Yi Jing. --
Kidney Breathing: Ts is deep diaphragmac breathing that expands and conacts the Dantian and Mingmen It invoves leting qi and breath sin to the Dantian (the region beow the navel) and circuate internay. It is also caed Dantian Breathing. Kou Bu: Literay "hook step, but often erroneosy caed the toein step. One of the two main steps used to walk the circle in Ba Gua Zhang Kua: Often misansated as "p, kua refers to the inguina area in the front of the pevis and al the intea and external suctures in that area. Kun-Trigram: Kun-Earth, the Receptive; one of the Eight Trigrams of the Yi Jin -- -
L Lao Ba Zhang: The "Od Eight Palms. In many styles of Ba Gua Zhang this is the name for the eight basic pm changes. Laogong: The Pericardium 8 (PC 8) ("Palace of Labor) acupoint in the center of te palm. Lao Zi (Laozi; Lao Tzu): Te egendary author of the Dao De Jing which is often caled the aozi Large Heavenly Cicultion (see Da Zhou Tian) Li Tigram : Li-Fire, the Cinging; one of the Eight Trigrams of the Yi Jing.
Li Cun Yi: A famous practioner of the HeibeiSchool of Xing Yi Quan.He inially studied wi Liu Q Lan and later wi Guo Yun Shen and Cheng
TingHua. i Gui hang A Saxi Xing Yi master.He studied Xing Yi Quan,Ba Gua
hang, Tai Ji Quan and Shaolin Five Eeents So Art with Dong Xi Seng. Li Neng Ran (Li Luo Neng): Li Neng Ran was also known as Li Fei Yu
and Li uo Neng. It is said that he leaned Xin Yi Quan (Heart-Itenon oxing) from e D family, wch he later modifed, calling it Xing Yi uan (Form-IntetionBoxing). Liang Sle Ba Gua: The Ba Gua style taught by Lang Zhen P a his
disciples. iang Zh en Pu (Liang Zh en Fu): One of e srcinal disciples of Dong Hai
uan.Founder of iangStyleB Gua Zhang. Liu De Kuan: Liu De Kuan studied many mal arts and was famous for
s ability wih spear and alberd - ence s nicname "Big Spear. Liu purportedly ceated LiangStyle Ba Gua' s 64Hands. Liu He a Fa (Liu Ho Ba Fa): so called "Water Boxing, because of s
fluid movements; literally means "Six Haroes and Eight Methos. Liu Qi Lan One of the top Xing Yi students of Li Neng Ran. Liu Wen Hua: Liu Qi an's son - famous for s Xing Y. Liu Zi Jue: A Q Gong or Nei Gong meod known as he Six Healing
Souds, in which the practioner utters words or sounds hat vibrae specific internal organs and eir associated structures. Li Zi Ming: A disciple of Liang Zhen u and fend and stude of Guo
Ge Min. A famos master ofBa Gua Zhang in Beijing. M Ma Bu: "HorseSance or "Horse RidingSce. t looks like the posion
one takes when riding on horseback. Ma Chuan Xu One of the top disciples of Ba Gua hang uner Li Zi
Ming. Macrocosmic Orbit (see Da Z hou Tia)
Mai; Mo: Literally meaning "to pulsate. The mai (or mo) refer to e pulsang blood vessels of the body, bt also e Jing Luo or meridians. In this context ey can be called e Jing M or Jing Mo. This term is used faily interchangeably wi e term Jing Luo. Mandari Duck Knife (see Ji Zhao Yuan Yang Yue) Marrow Washing Nei Gong see Xi Shui Jig) Meridias: The energy pathways in the body according to Chinese medicine. Meridian is a somewhat misleading term. Jing Luo is the more
correct term.
Metal Eement: One of e "Five Elements or the Wu Xing. Associated with the lungs and large intesne and the Fall season. Microcosmic Orbit (see Xiao Zhou Tian) iddle Buer: One of the "tee burners o San Jiao in adional
Chinese medicine. The middle buer refers to the energec acvies and hysical organs of dieson. It also refers to e suctures and rgans in e area etween e navel and the nipple line (gallbladder, iver, spleen and stomach). Mile antian: Ts is essenally the acu-poit Zhongwan (Ren 12
-
"ceter venter. It is e area where qi gaers in the middle bue and is associated with e post-heave vital energies and e sleen ad stomach. Ming: Ming f: vital force or life. It is often paired with Xing ·ti iner
nature; character; disposion; property; quality.
Ming Gog: One of two methods or "schools of Daoist clvaon: ing
Gong ad Ming Gog. Xing Gong refers to self-culvation which emloys quiet seated meditaon to culvate the mind, while Ming Gong trains e
body thogh qi clvaon eerses. Ming Gong isThese somemes referred or to as You Wei � and Xing Gong as Wu Wei�. to meods chools are complientary. Mingmen: The "life gate or "gate of destiny - a area behind e navel and in front of the spine called the "moving qi etween the dneys or the "true fe wi water. Also calle the "life gate fe as it acts ike a fire that moves and ansforms water (like converng water to vapor). An iportant area in Nei Gog and Daoist inner alchemy as well as in teral martial arts. The acu-point Mingme (D 4) lies betwee the 2nd and 3rc lbar verterae.
Mud Stepping (see Tang Ni Bu) Muscle Tendon Change (see Yi Jin Jing) N
Na Fa: The seizing methods of Chinese maral arts. Somemes usd inter-
changeably with the term Qin Na (see Qin Na) Nei Dan: A term for internal chemy or Daoist alchemy. A general term
fo aost pacces which involve trasmutaon of the three treasures (jng, qi, and shen). Ne Dan pracces ae pt of the inteal maral arts and They ae sad to ansform consciousness ad prolong life. (See Ne also Gog. Wai Dan) Nei Ja Nei Ja i* literaly means "inner family or inner school. It s a
tem used to refer to syles of marti arts that in English we call "inteal, pcularly f we add the character or "fis resulng in the term i*� Nei Jia Quan oday these styles are considered to incude T J Quan, Xng Yi Quan, Ba Gua Zhang, Tong Bei Quan, Da Cheng Quan and Liu He Ba Fa. Nei Gong: Literaly "Inteal Achievement or "nternal Exercse. Nei
Gong s a general term referrng to various sets of breathing, meditation and spiritual pracces associatedare with and espcially the internal maral arts. Nei Gong exerses an Daoism ntegral part of the internal maral arts. 0
Originl Qi (see Yan Qi) Outer Achemy (see Wai Dan) p
Pao Quan: Xng Yi Quan's "Cannon Fist; related to the fre element. Pi Quan: Xng Yi Quan's "Slitng Fist; related to the metal element. Post-Heaven (Post-Natal) (se Hou n) PeHeaven (PNatal) (s Ho Tn) Pu Bu: "Crouching Step or "Pouncing Ste, in which one dros low onto one leg wth e other extende outward Push Hands (see Tui Shou)
Q Qi: Qi 4 () is often anslated as "energy, "vital eergy or "vita
force. In common usage qi can refer to air, gases and vapors, smels, spirit, vigor, morale, attude, the emoos (parcularly anger), as well as tone of voice, atmospherc changes, the weather, breath and respiration. In e ody, qi is often discerned by its actions, hich manifest as the balanced and orderly regulaton of bodily funcons. Q so embaces properes that we would refer to as eing emoonal and spiritual. Qi Hai: Literly "Sea of . Generaly refers to the Danan, or more
specifically to the navel. Q HHowever, acu-pointit (CV 1.5 places cun ("body inches) below can also refer tolies other in the 6) which body where qi gathers. Qi Ji: *� "Qi Mechanism a Chinese medical term referring to the orderly actions, movements and fuctions of the qi. Usualy referring to these actions as they manifest in the human body. Qi Jing Ba Mai: The Qi Jng Ba Mai or Eight Extraordinary Vessels are not so much athways as a kind of maix of energec organizaon that balances, supplements and harmonizes e acvities o the other meridians They are mportant channels in Nei gong and Daoist alchemcal
racces. Qi Mechanism see Qi Ji Qian Trigram Qian-Heaven, the Creative; one of the Eight Trigrams of
the Yi Jig
Qiang: The Chinese spear. Qin Na Qinna Qin Na (Cn Na) is variousy ansated as "capture
meods, "seizing and controlling, sezing and ocking. n means to capture, catch, or seize. Na means to hod, grasp, or squeeze. Because the word "N also implies seizing, some practioners simply refer to these kinds of techniques as Na Fa (seizing or grasping methods). Qi Gong: iterally "qi work or qi achievement.
name for inteal exercises ike Nei Gong, Tu a or Dao Yin. Qi Gong is a more modern erm creaed in the 1950s by the Chinese government. Today it is often used interchangeably with Nei Gong. A
R
Ren Mai; Ren Mo: The Concepon Vessel - one of e Eight Exaordinary
medans. Ren Ma goves l e yn eridians in he body and avels along e on idlne of he body. Rooster Knife (see Ba Gua Ji Zhao Yn Yang Ru) Rou Shou: Literly "sof hands or "supple hands, bu also known as San Shou ("Free Hands). A sensiviy exercise in which pracoers ouch as ands hen roll eir rs in spirals while aintaining conact s
San Bao: The "Tree Treasres: Jing (essence), Qi (vit force) nd Shen
(spiri) are referred to collecvely as the Tree Treasures San Ca:
-
; The "Three Powers: Heaven, Ear d Man
SanDa: Free Fighting as in Sparring. SanDa coeons incde tows San Guan: "Three Passes Tee stages in Nei Dan (inner achey pracces. Also ee bariers along he Du chanel ough which e qi and bea us pass. 1) We Lu: a e coccyx; 2 Jia i: in he iddle of
e spinal joins the ribs at the soulder blades;3 Yu Zhen: ("jadecolun pllow)where a e occiut. Sa Jao: The "Tee Heaters ("Triple Heater), "Three Brers ("Triple urner), or "Triple Warer. The Sn Jio re bo e water passageays of he body and the pathways for te Y Qi (Origin Qi) The San iao is closely associaed with he fire of e Mingen The Tee Burners or San Jiao can also refer to three secos of the body (upper, iddle and loer) San Shou: Tis te can refer to free-style ghting ( D sch s
sparing, ut can also refer o Rou Shou. San Ti Shi The "Tee Body Posture or "Trinity Posture in Xig Yi Quan. Holdng s posure is he basic Nei Gong pracce in Xig Yi. Sea of Qi (se Q Hai) Sevn-Two Lg Atack: Seeny-T ethods of sig e egs to
kick, check, lock and disup he opponent in Ba Gua Zhang SevenTwo Technques: Qi Shi Er Zhao - eet-Two aplicaons of Ba Gua' s basic principles and pal changes.
Shanxi Xing Yi (see Hebei Style Xing Yi) Shaolin: Shaolin Yl refers to the Shaoin temple, as well as the maral ats and Nei Gong methods practiced by Buddhist mons at developed at the tempe. Shen: Usually ansated as "Spirit, Shen is stored in e heat and radiates out tough the whole body. The adiance of the Shen manfests though the light, the brightness shenming: "spiit brightness) shining out of a person's eyes. Shen is one of he Tee Teasures. Shen Fa: Literally "bod methods. The body movements and tecques in mal arts. Shen Qi (Shenqi): The three easures are intedependent, hence ey are often refeed to together as jingshen ;}, essence-spirit (spirit derived from essence) or shenqi * spiritqi. Shua Fa: Westlingstye hrowing meods in Chinese maral arts. Shuai Jiao Shua Chiao): Chnese Wrestling. The word shuai means to ow onto the groun, whie jiao means to wrestle or "to ip using e
legs. Snge Pam Change: Along wih he Double Palm Change one of the two key movements in Ba Gua Zhang from which all oer movements arise. Six Heang Sounds (see Liu Z Jue) Sixty-Four ands: In Liang Stye Ba Gua Zhang the 64 hands, or 64 Foms (Liu Sh Si Zhi Tang, consist of 8 linear forms wi 8 movements eac. These ae direct mara aplications of e basic palm changes. SxtyFour Hexagrams: In the Yi Jing (I Ching- Book of Changes) the
64
hexagrams consists are created the Eight ines. Trigrams, so are that yang each hexagram of by six combining stacked horizontal Lines (unbroken) or yin (broken). Like e eight igrams, e sixtyfour hexagrams ermeate Chnese cuture and ae iortant i understanding ei Gong and Daoist pacces. Small Heavenly Circulation see Xiao Zhou Tian) Sng Zh Yong: A discipe of Li Gui Chang and wellknown Master of Xing Yi Qan in Taiyuan in Shanxi province.
Standing Meditation or 1Stake Standing" (see Zhan Zhuang) Sn Lu Tang: so called Sun Fu Quan. A renowned praconer of Xing Yi, Ba Gua and Tai Ji who was also a Daoist and Yi Jing scholar. Sun wrot
several influential books on the internal martial ats. He created his ow Tai Ji Quan form today known as Sun Style Tai Ji Qua. Swimming Dragon (see You Shen) T
Tai Ji: Tai "great poe, poarity. represents the Wu"exeme division of Ji, things (from the or Ji) ito Yin Qi and Tai YangJi Qimovemet
and sllness, up ad down ght and eft, etc. Tai Ji Quan (Tai Chi Chuan): Tis itera maral art is based on th
concept of Wu Ji and Tai Ji and is we-known for its sow movements and health benets. Yag Wu and Che are the mot wellknown styles of ai Ji. Tang Ni Bu: a Gua Zhang's unique "MudStepping or "Mud-Wading
Step, used in e practice of circle waling. The sole of the foot stays parallel to the floor, like walng in mud. It is a key Ba Gua Nei Gong pracce. Three Buers; Three Heaters (see San Jiao) Three Powers (see San Cai) Three Treasures: (see San Bao Ti Fa: The kicking methods used in Chinse maral arts. Tian Ga: Literally "Heaveny Stem. Refers to the cenal energec
pathway that runs longitudinally hrogh the center of the body. Also called the "Cenal Channel. Tian Gan also refes to a set of Nei Gog exercises tat open the cenal channe and develop power and spiraling force. Tiger's Mouth (see Hu Kou) Tong Bei Quan: Commonly called We Ape Style, the full name is Bai
Yuan Tong Bei Quan or Wite Ape Peneag Trough the ack Boxing. Considered to also be one of the Nei Jia. Triple Heaer (see Sn Jiao)
TuNa: An ancient name for breathing exercises. spit out and Na "to receive or "accept.
Tu
�±means literally "to
TuiNa: Literaly "Pushing-Grasping: Chinese medical massage. Tui Shou: Pusing Hands a sensivity exercise associated wit Tai Ji
Quan that develops sensivy, lstening slls and fghng aplicatons. w
Wai Dan: Outer Alchemy - Wai means "outer and Dan refers to cinnabar,
but can betotaken Originally it referred to te minerals maketoanmean elixir"elixir. wc was ingested to prolong life.refining Today of it often refers to physical exercises wic transform the body from te outside, as opposed to Nei Dan ("Inner Elixir), in whch the body s transformed from the inside. Wang Shi Tong: A Master of Liang Style Ba Gua Zhang who lived in
Beijng and was a disciple of both Guo Ge Min and Li Zi Ming. Water Boxing (see iu He Ba Fa) Water Element: One of the "Five Elements or Wu Xing. Water is
associated with the kdneys, the bladder and the Winter season. Wei Lu (see an Guan) Wei Qi: Wei Qi or "Defensive Q." An aspect of the q tat moves in the
exterior layers of the body and the skin. Its main functons are to warm the body and defend the exterior of the body from penetration by pathogens. White Ape Boxing (see Tong Bei Quan) White Crane: Te red-crested wte crane is a symbol of immortality and
Asia and awisdom stye ofinmartal arts.is associated with Heaven. White Crane boxing is also Wind Weel word (see Feng Lun Jian) Wood Eement: One of the "fve Eements or "Wu Xing. Wood 1s associated with the liver, the gallbladder and e Spring season. Wu Ji: W Ji means literally "without limit or "without polarity. In the internal martial arts, form and movement begin in the Wu J posure which is characterized by ths place of undifferentiated mind and body. In
meditaon, it is the srcin, e place of unit to which the meditator is ying o return
Wu Shu: Literally "maral arts. Today the term is usually associated with e compeve performance of Chinese maral arts. However, adionally it was a term for the bateeld arts and maral arts in general. Today, outside of minland China, Wu Shu is often relaced by the more general term "Gong Fu (Kung Fu) Wu Wei: Acon rough inacon, or "non-doing, a concept in Daoist ought Wu ing: "ive Elements, or "Five Phases ive dynamic interacting forces They are also referred to as the Five Agents, Five Powers or Five Forces: Water, Wood, Fire, ar and Meta. Aso a name for ng Yi Quan's five sts Wu ing Qi Gong: A Gong Method in which there is a different movement for each of ve elements Each movement smulats he organ associated with that element, as well as the mrdian and spinal segment associatd with e organ X i Shui Jing: "Maow Washing Nei Gong An advanced Nei Gong method in which qi is guided to e bones and bone marrow, in order to strengthen the bones, the essence and the constun, as well as o promote the production of blood. ian T ian (see Hou Tian) iao Zhou ian: "Small Heaveny Circulaon or the "Micro-Cosmic Orbit. Internal ansformation of Three Treasures (San Bao), practiced by Daoists and maral ts pracoers, in which qi is circulatd through e Ren and Du Meridians. Prt of Nei Gong practics and Daoist inner alchemy in: Heart Also refers to the heart and mind togeer as art of psycho-spiritual aspect of an beings
ing (see Ming) ing Gong (see Ming Gong) ing Y i Lian Huan: he liing or "ring-linking form of Xing Yi Qun which the basic techniques are mixed with varied steps
Xing Yi Quan: Literally "Form Intenon Boxng.Probably created by
Neng Ran. Xng Yi Quan focuses on SanTi, the five element and twelve anmal forms Some say that ng Yi Quan derived from spe fighting methods. Others say at Genea Yue Fei creaed the art. Xu Bu:The "Empty Stance,in wch one foot has no weight. In Japanese maral arts it is often caled the "Cat Stance Xun Trigram: Xun-Wind (o Wood), the Gentle or the Penetrang; one of
e EightTrigrams of e Yi ing -
y Yang Sheng: "Nourisng Life- mny of e practices tat we today cl
Q Gong, Nei Gong or "internal exercises coe ude the categoy of nourisng life tecques Yao: The wast in gene, but more specfically te lumba area emanating out to what we in the West call the waist. Yi: Intenon; meanng; idea Yi Jin Jing: MusceTendo Change.A Q og method which aims a
strengthenng e sinews (ie: muscles, tenons and ligaments) through concenaion, breang and movement. Often a key pa of Shaolin Gog Fu aing Yi Jing (I Ching): literally e "Classic of Changeo "Book of Changes.
One of the oldest books in Chna and pat of the Daoist Canon. Internal maral ats paconers boow Daoist imagey from te Yi ]ing o talk about the aspects of their acce ta derive om Nei Dan The 64 Hexagras and 8 Trigams come from the Yi ]ing. One of the most importan books in Chnese thought. Yi Quan (see D Ceng Quan) Yin and ang: Polar opposite uversal forces exisng oly in reaon to
each other whch inter-ansform and interact.Te characer for yin refers to the noth, shady side of a hll and references the moon; he character for yang refes to e south, sunny side of a hll ad references the sun Yin and ang Meridians :The welve Main Meidians wch re divded into six yin and yang pais. Yang medians ae on the back and sides of
the body; yin meridians ae on the front of the body ad inside the arms and legs. Yin Fu: A discipl of Dong Hai Chuan, wo created what is today caled Yn Stye Ba Gua Zhang. Yin Style Ba Gua: The stye of Ba Gua Zhang taught by Yin Fu and his dsciples. Yng Qi: Ying Qi ("Nuive Qi; "Consucve Qi) is also refered to as
acquired orssus. Post-Heaven Qi. It is an aspect of th qi that nourishes th organs and You Shen: Literlly "Swimming Boy. Ba Gua practioners strive to move seamessy and smoothly ik a dragon "swimming through th clouds. This s so known as Dragon Body Ba Gu. Some styles of Bagua have "swmming dragon forms that help to deveop ts aspect. Yongquan Th Kidney 1 (KI 1) acu-point ("bubbing wel) ocated in the hollow in the ball of the foot. This pont is somemes calld the "Lower Danan. Yu Zen see San Guan) Yuan Qi: "Origina Qi o "Source Qi. Part o the qi acqued frm one's paents and derived from Jing Associated wi Pr-Haven qi Yue Fei: A famous genera of the Song dynasty who (it is beived by som) created Eage Claw Boxing, Xing Yi Qun and th Eight Brocade Qi Gong set (Ba Duan Jin). z Zan Zhuang : "Post Standng, "Pie Standng or "Stake Standing, a pracce common to the internal styles of Chinese maral arts in which
one holds a static posture. Also called "Standng Medtation or "Standing Zen. Zang Hua Sen: Beijing Ba Gua Master; a disciple of i Zi Ming. Zhang also studied Mian Quan (Cotton Fis), Shuai Jiao and Tai Ji. Additionally he was a performer in the Beijing Opra. hao Da Yuan: Beijing Ba Gua Mastr on of the srcinal discipes of i Ming. Famous for his Ba Gua, Qn N a and ro wing sis.
e G: Literly "Correct the Bone, or "Saighten the Bone. Commony known as "bone setting. Zheng Gu techniques are a part of Tui Na (Chinese Medica Massage). e Trrm: Zhen-Thunder, The Arousing, is one of the Eight Trigrams
of the Yi Jing. --
(; C T): The urorted author of the Zhuangzi, an imortant text in Daoist hilosohical and reigious thoght. Q: Xing Yi Quan's Drilling Fist; related to the water element.
