Practice of Yi Jin Jing With Twelve Meridians In Chinese Medicine

Yi Jin Jing ( 易筋經） is one of the “ne gong (internal training, 內功） ” exercises practiced by many martial art learners. For its functions of strengthening muscles and internal organs as well as improving bodily functions, this exercise regime has been highly valued by martial art practitioners. Although there have been numerous opinions regarding the origin of Yi Jin Jing, its effect is widely affirmed. Through a long period of time, an array of Yi Jin Jing practice regimes has been developed. Different styles of Daoist breathing and Qi flow techniques have been integrated into the practices. This essay focuses on describing and illustrating the motions and contents of Yi Jin Jing with the concept of twelve Meridians in Chinese medicine. It is an attempt to integrate energy and body/soul/spirit through a fusion of ne-gong practice (Yi Jin Jing) and energy flow (Qi) in Chinese Medicine theories (regulation and circulation in meridians). In addition, this essay will also briefly illustrate the origin of Yi Jing Jin, forms of practices of twelve meridians and their efficacies to disease / illness prevention.

•  Origin of Yi Jin Jing

From the Fourth Year of Tian Qi Period Yuan Dynasty (AD 1624) to the Second Year of Dao Guang Period in Qing dynasty (AD 1822), Yi Jin Jing was passed down primarily in the form of hand-written scripts. Printed versions, along with hand-written scripts had not been available until the Third Year of Dao Guang Period in Qing dynasty. Since then, an array of varied versions appeared - some were more complicated and some were simpler. But, most of them carried two articles written by General Li Jing (a famous general in Tang dynasty) and Niu Gao (a subordinate of General Yue Fei - a famous general in Song dynasty).

The origin of Yi Jin Jing has always been a discussion of varied opinions, but generally most people believe that At the end of Ming dynasty, the key-turning period for of Shao Lin Quan, Yi Jin Jing absorbed the Qi flow theory of Daoism, which emphasized “breathing techniques, cultivation of Qi, balance of Yin and Yang, and practice of Qi channeling regimes (Hu xi tu na, shou zhong ji qi, cai yan yin yang, shou lian dao yin - 呼吸吐納、守中積氣、採咽陰陽、修練導引 )”. This theory later formed the theories of “internal strength” and internal martial art training of powerful Shao Lin Kungfu. Such a well-rounded theory, in a matter of certainty, swept through the numerous schools of martial arts in China and soon established its position as the foundation theory of martial arts. A translation of this would be that regulate one's breathing, focus his mind at body center and gather energy, swallow saliva and balance yin yang, practice dao ying. After Yi Jin Jing absorbed this theory, it then developed as a theory & exercise to strength / benefit the internal organs, further, acquired its special position of being a classic. Though

Yi Jin ( 易筋 ) and Xi Sui ( 洗髓 ) were placed at a highly respected position, very few really learned and appreciated the essence of these two classical arts. Though quite a few from celestial study or martial arts training learned and passed down the theories, interpretation of the Yi Jin ( 易筋 ) and Xi Sui ( 洗髓 ) were mostly erroneous. Some versions were embellished with fictional additions or exaggerated effects; some deviated far away from its origins with an array of varied sub-schools - so much so, it became difficult to know their origins and true contents. Especially, when Buddhism, Daoism and martial art came into fusion at the turning period of Ming & Qing dynasties, the true contents became even harder to recover. This article is therefore produced to describe the essence of Yi Jin Jing, in hope to serve as a reference for learners.

•  Yi Jin Jing is a Type of Qi Channeling Practice ( 導引 , Dao Ying)

◎ Three major elements of Qi Channeling Practice （導引 , Dao Ying ）

We know that, since ancient times, channeling and Qi Gong practices have been used for health-keeping purposes. Although they come in a wide variety of forms, none of them deviates from three elements - body training, breathing, and mind regulations, which are then integrated into Tai-Ji Yin Yang and traditional Chinese medicine Meridian theories to form various types of practice regimes. Even, martial art practices, which aim to train physical strength, are developed within the domain of these theories and elements. The following is a brief description of these three elements. We aim to introduce traditional Chinese Martial Art and Qi Kong practices from the aspect of scientific studies, in an objective to advocate to general learners an accurate and healthy cognition of Chinese martial art and health-keeping practices.

◎ What is Channeling ( 導引 , Dao ying ） ?

The term of Dao ying (Channeling) was first coined in “Zhuang Zi, Ke Yi” ( 莊子 - 刻意》 in the sentence - 吹呴呼吸，吐故納新，熊經鳥伸，為壽而已矣；此導引之士，養形之人，彭祖壽考者之所好也 (inhale, exhale, blow out the old and breathe in the new for longevity. This is the technique preferred by channeling and health-cultivating practitioners like the long-living Peng-Zhu). Cheng Yuan Ying （成元英） annotated ：吹冷呼而吐故，呴暖吸而納新，如熊攀樹而自懸，類鳥飛空而伸腳 (exhale cold air by blowing to expel the old and inhale warm air by sucking to take in the new, like bears hang on the trees and birds stretch legs in the sky). Li Yi （李頤） annotated ： ” 導引 ” 就是 “ 導氣令和，引體令柔 ” (“Dao Ying” is exactly “regulate breath to calmness and stretch body for flexibility). From the above passages, it is not difficult to see that Dao ying (channeling) is a health-keeping regime integrated with breathing and exercise..

‘Regulating the body'

Body-regulating practices can be categorized into two styles: moving and non-moving practices. Non-moving practices include standing, sitting, and lying forms such as Tai Ji Zhuang ( 太極樁 ), San Ti Zhuang ( 三體樁 ), and Fu Hu Zhuang ( 伏虎樁 ). Sitting forms include Duan Zuo ( 端坐 , simple sitting) and Pan Zuo ( 盤坐 , meditation sitting), and lying forms include Ji Xiang Wo ( 吉祥臥 ). Moving practices include form-sets such as Ba Duan Jing ( 八段錦 ), Yi Jin Jing ( 易筋經 ), Wu Qing Xi ( 五禽戲 ), Tai Ji Quan ( 太極拳 ) and more.

‘Regulating breathing'

Breathing techniques may include long-short alteration of inhalation, holding, and exhalation; They may be varied to form long-inhale/long exhale, long-inhale/short-exhale, or short-inhale/long-exhale. By physiology, breathing can also be classified into abdominal breathing, chest breathing, direct breathing, reverse breathing, Tai Xi ( 胎息 , Dantian breathing), and Zhong Xi ( 踵息 , ankle-breathing - reversed-direction channeling).

‘Regulating the mind'

Mind-regulating is often integrated with meditation and conceptualization techniques. They are categorized into thinking and non-thinking.

•  Non-thinking :

To banish all distracting thoughts, arise no thoughts, born no thoughts. Although it demands “Non-thinking” of a person; it is in fact a practice of thinking. It is impossible for a person to have no thoughts; therefore, a person, practicing non-thinking, is in fact asked to concentrate on one thought to achieve banishment all other distracting thoughts.

•  Thinking :

Thinking practice asks learners to concentrate on specific concepts, including the following. 1. Colors include two forms colors and shapes. Colors may include red, orange, yellow, green, navy, blue, and purple, and shape may include flower shapes, human figures, geometry shapes, mountains, rivers, and the sun, moon, and star.

2. Sound practice may include vowels, like “He”, “Hu”, and “Xu”, or certain types of melodies and rhythms.

3. Practices of smells are often infused with, sandalwood and flower scent incenses.

4. Conceptualization of tastes demands a learner to think of sensations like sweetness, sourness, saltiness, and bitterness.

5. Senses of touches may be practiced by conceptualizing coldness, warmness, softness, lightness, and heaviness.

“Thinking” of such sensations may be incorporated into sets. For example, a “white” lotus sends out “flower fragrance”, which brings a person to total relaxation. “Thinking” techniques may also be coordinated with breathing techniques.

Of course, in tradition, conceptualization have often been used with concepts of eight-uncommon meridians, twelve regular meridians, major acupuncture points, or three channels-7chakras to explore human potential and for health and balance in a body.

•  The Yi Jin Jing and the 12 Meridians

In this article, I will attempt to describe and illustrate the following points:

1. Practices of Yi Jin Jing and how they are associated to the 12 Meridians.
2. Flow of Qi in the 12 Meridians.
3. Symptoms incurred from imbalanced meridians.
4. Methods/regimes for health-keeping.
5. Descriptions and illustrations of movements.

Below is a table, summarizing the relationships between the forms of Yi Jin Jing and the 12 Meridians. Please refer to the complete article for detailed illustrations.

Moreover, I have also summarized the main points of meditation. There are various ways of sitting meditation. Meditation after practicing Yi Jin Jing may further, fortify the energy accumulated in the body. Some meditate for training of the mental strength, emphasizing a state of mental peace and seeking a deeper state of Chan Ding ( 禪定 , the ultimate state of internal peace). Some, on the other hand, meditate for the purpose of exploring the potential of the physical dimension; for which, flow of Qi is highly emphasized. No matter which aspect you aim for, a starter must first learn the correct postures. Further learning can only be effective if the foundation postures are learned correctly. Generally, there are seven requested points of meditation - sit cross-legged, align spine and straighten back, form mudra hand, relax shoulders, straighten head (neck) and tuck in chin, open eyes slightly, and place tongue on the roof of the mouth.

•  Breathing

Incorporating breathing techniques into practice of Yi Jin Jing may bring better effects. There are three types of breathing techniques: abdominal respiration, open-close/elevate-descend (kai-he/sheng-jiang) respiration （開合升降呼吸法） and San Zhuan Qian Kuen Zhao Tian Yun Xing （三轉乾坤週天運行法） . These breathing techniques enable Qi to circulate the body and in the Ren and Du meridians ( 任督二脈 ). In the theories of physiology, circulating of Qi is effective in balancing the nervous and endocrine system, that is, the so-called Yin and Yang in the human body. Once the Yin and Yang are balanced, illness finds no ways into the body. From which, we see why almost all regimes place high emphasis on the balance of the Yin and Yang and training of Ren and Du Meridians. I particularly emphasize moving Qi to the Ming Men （命門 , the vital point on back - the aligning point to the navel ） . Generally, we call the air we breathe in and the nutrients in the food we eat is the “acquired Qi ( 後天氣 )”, and the energy containing in the body is called the “innate Qi ( 先天之氣 )”. The “innate Qi” needs support of the “acquired Qi” to grow. Dan Tian （丹田 , the lower part of abdomen ） and Guan Yuan （關元 , the middle part of the abdomen ） are the confluence points of the flows of Qi in our body, that is, the confluence points of the “acquired Qi”, and Ming Men is the point where the innate Qi coagulates. As stated in the scripts, “Ming Men - the center of all energies; the dwelling of the original Qi; the base of all organs; the root of the twelve meridians ( 命門者，諸神精之舍，原氣之所系也，五臟六腑之本，十二經脈之根 ).” Qi must be moved to Dan Tian, reaching Guan Yuan in front and Ming Men in the back. By such, the acquired Qi would be moved to nourish the innate Qi - integration of the two forms the Real Qi (Zhen Qi 真氣 ).

  Adapting Symptoms Known to Occur after Practicing   For persons who are new to the practice of Yi Jin Jing, some symptoms signaling adaptation, such as strengthening, energy enhancement, and detoxification, may occur. Below is a list of possible symptoms. 

•  Integration of body, mind and spirit

“Health-Keeping” refers to as maintaining the well-being of life; therefore, a complete health-keeping regime should include maintenance of both physical and mental health Maintaining Physical Health basically refers to as keeping health of the body, maintaining smooth flow of Qi and good blood circulation, and maintaining balanced body functions. And, mental health means a sound mind, optimistic views towards life, and good relationships with the society. On a higher level, it also includes a higher level of psychological activity, a sense of other beings in the universe, integration with the universe, and growth of a mind of compassion. Therefore, in sum, the idea of “Health-Keeping” is maintaining a combination of the body, mind and spirit in a healthy and balanced state.

Yi Jin Jing works with 12 Meridians

  ◎ Wei Tuo Xian Chu Form 1 （韋馱獻杵第一勢） - the Lung Meridian （肺經）

◎ Wei Tuo Xian Chu Form 2 （韋馱獻杵第二勢） - the Large Intestine Meridian （大腸經）

◎ Wei Tuo Xian Chu Form 3 （韋馱獻杵第三勢） - the Stomach Meridian （胃經）

◎ Zhai Xin Huan Dou （摘星換斗勢勢） - the Spleen Meridian （脾經）

◎ Dao zhuan Jiu Niu （ 倒拽九牛尾勢） - the Heart Meridian （心經）

Zhua Liang Chi （出爪亮翅勢） - the Small Intestines Meridian （小腸經）

◎ Jiu Gui Ba Ma Dao （ 九鬼拔馬刀勢 ） - the Bladder Meridian （膀胱經）

◎ San Pan Luo Di （ 三盤落地勢 ） - the Kidney Meridian （腎經）

◎ Qing Long Tan Zhua （青龍探爪勢） - the Pericardium Meridian （心包經）

◎ Wo Hu Pu Shi （臥虎撲食勢） - the San Jiao Meridian （三焦經）

Gong Shi （ 打躬勢 ） - the Gall Jing （膽經）

◎ Diao Wei Shi （掉尾勢） - the Liver Jing （肝經）

  •  Therapies to diseases Dr. by Lu Wen-Cheng

1. Gasping and Short-breath:

•  Wei Tuo Xian Chu Shi 1 （ 韋馱獻杵一）
•  Zhai Xin Huan Dou Shi （摘星換斗勢）
•  Dao zhuai Jiu Niu Shi （倒拽九牛尾勢）
•  San Pan Luo Di Shi （三盤落地勢）

2. Coughing, panting and phlegmatic :

•  Wei Tuo Xian Chu Shi 1 （韋馱獻杵一）
•  Zhai Xin Huan Dou Shi （摘星換斗勢）
•  Wo Hu Pu Shi （臥虎撲食勢）

3. Nasopharyngeal care ：

•  Wei Tuo Xian Chu Shi 2 （韋馱獻杵二）
•  Wei Tuo Xian Chu Shi 3 （韋馱獻杵三）
•  Diao Wei Shi （掉尾勢）

Meridians related to gullet are ： the Lung ( 肺經） , Large Intestine （大腸經） , Stomach （胃經） , Spleen （脾經） , Heart （心經） , Bladder （腎經） , and Liver Meridians （肝經）） .

4. Dyspepsia and bloating ：

•  Wei Tuo Xian Chu Shi 1, 2 and 3 （韋馱獻杵一、二、三）
•  Zhai Xin Huan Dou Shi （摘星換斗勢）

For irritations caused by weak liver functions: Qing Long Tan Zhua Shi （青龍探爪勢）、 Da Gong Shi （打躬勢）、 Diao Wei Shi （掉尾勢）

5. Constipation and diarrhea ：

•  Wei Tuo Xian Chu Shi 2 （韋馱獻杵二）
•  Dao zhuai Jiu Niu Shi （倒拽九牛尾勢）
•  Chu Zhua Liang Chi Shi （出爪亮翅勢）

6. Tinnitus and deaf patients ：

•  Chu Zhua Liang Chi Shi （出爪亮翅勢）
•  Jiu Gui Ba Ma Dao Shi （九鬼拔馬刀勢）
•  San Pan Luo Di Shi （三盤落地勢）
•  Wo Hu Pu Shi （臥虎撲食勢）
•  Da Gong Shi （打躬勢）

7. Cardiopulmonary care ：

<Part A>

•  Dao zhuai Jiu Niu Shi （倒拽九牛尾勢）
•  Qing Long Tan Zhua Shi （青龍探爪勢）
•  Wo Hu Pu Shi （臥虎撲食勢）

<Part B>

•  Wei Tuo Xian Chu Shi 1 （韋馱獻杵一）
•  Zhai Xin Huan Dou Shi （摘星換斗勢）
•  Diao Wei Shi （掉尾勢）

8. Tranquilizing (helpful for Neurasthenia patients) :

•  Zhai Xin Huan Dou Shi （摘星換斗勢）
•  Dao zhuai Jiu Niu Shi （倒拽九牛尾勢）
•  Chu Zhua Liang Chi Shi （出爪亮翅勢）
•  Qing Long Tan Zhua Shi （青龍探爪勢）

If you have the following symptoms, add the following forms into your regime.

A. Insomnia : Da Gong Shi （打躬勢）
B. Gastralgia: Wei Tuo Xian Chu Shi 3 （韋馱獻杵三）
C. Uncoordinated heart and kidney functions : San Pan Luo Di Shi （三盤落地勢）
D. Dysphoria : Jing Kong Tu Na Fa （靜功吐納法） , or Dao zhuai Jiu Niu Shi （倒拽九牛尾勢） , Qing Long Tan Zhua Shi （青龍探爪勢） , and Wo Hu Pu Shi （臥虎撲食勢）

9. Obstructed Micturition, frequent micturition or Spermatorrhea:

•  Wei Tuo Xian Chu Shi 1 （韋馱獻杵一）
•  Chu Zhua Liang Chi Shi （出爪亮翅勢）
•  Jiu Gui Ba Ma Dao Shi （九鬼拔馬刀勢）
•  San Pan Luo Di Shi （三盤落地勢）
•  Wo Hu Pu Shi （臥虎撲食勢）

10. Gynecopathy problems:

•  Wei Tuo Xian Chu Shi 3 （韋馱獻杵三）
•  Zhai Xin Huan Dou Shi （摘星換斗勢）
•  San Pan Luo Di Shi （三盤落地勢）
•  Wo Hu Pu Shi （臥虎撲食勢）
•  Diao Wei Shi （掉尾勢）（ Ren Mai 任脈）

11. For Brighter Eyes and Higher energy:

•  Wei Tuo Xian Chu Shi 2 （韋馱獻杵二）
•  Zhai Xin Huan Dou Shi （摘星換斗勢）
•  Chu Zhua Liang Chi Shi （出爪亮翅勢）
•  San Pan Luo Di Shi （三盤落地勢）
•  Diao Wei Shi （掉尾勢）

12. For stiff neck/back and muscular pains:

•  Wei Tuo Xian Chu Shi 3 （韋馱獻杵三）
•  Jiu Gui Ba Ma Dao Shi （九鬼拔馬刀勢）
•  Wo Hu Pu Shi （臥虎撲食勢）
•  Diao Wei Shi （掉尾勢）

13. For Shoulder/upper back pains:

•  Chu Zhua Liang Chi Shi （出爪亮翅勢）
•  Jiu Gui Ba Ma Dao Shi （九鬼拔馬刀勢）
•  Qing Long Tan Zhua Shi （青龍探爪勢）
•  Wo Hu Pu Shi （臥虎撲食勢）

14. For Lower back pains ：

•  Zhai Xin Huan Dou Shi （摘星換斗勢）
•  Jiu Gui Ba Ma Dao Shi （九鬼拔馬刀勢）
•  San Pan Luo Di Shi （三盤落地勢）
•  Da Gong Shi （打躬勢）
•  Diao Wei Shi （掉尾勢）

15. For Intercostal muscular pains ：

•  Chu Zhua Liang Chi Shi （出爪亮翅勢）
•  Qing Long Tan Zhua Shi （青龍探爪勢）
•  Da Gong Shi （打躬勢）
•  Diao Wei Shi （掉尾勢）

16. For hip joint pains ：

•  San Pan Luo Di Shi （三盤落地勢）
•  Wo Hu Pu Shi （臥虎撲食勢）

17. For Tailbone pains ：

•  Wo Hu Pu Shi （臥虎撲食勢）
•  Da Gong Shi （打躬勢）
•  Diao Wei Shi （掉尾勢）

•  Experience Sharing

We learned that practice of Yi Jin Jing ( 易筋經 ) is indeed beneficial to health through learners experiences. The following is a story of a learner.

◎ Ms. Jian （ Age: 33 ）

I have always been weak and sick as I remembered. I couldn't get good sleep in the night, so I always feel sleepy and drowsy during the day. I was allergic to a lot of things and had low immunity. I was a frequent caller at the clinics. Very often, I got headache for one moment and stomach pain for the next; one moment, I might have aches in the head all the way to my shoulders and for the next moment I would have sores from back all the way to my waist and legs. I was useless… Because of my aches and pains, I was extremely short-tempered and irritable. Very often, a tiny thing would have ticked me off and threw my families into a bash of thunders and storms. I always felt horribly sorry after what happened and asked myself why my moods swing uncontrollably. Such temper of mine was starting to hurt my relationships with my husband and children.

By chance, I came across some information saying that Yi Jin Jing is very helpful to a person's physical as well as mental health. For better or for worse, I put in all my heart to learn and dedicated to practice everyday.

Not having so much time, I did not do the whole set everyday. I just practiced Wei Tuo Xian Chu Form 1, 2, and 3 ( 韋馱獻杵一、二、三式 ） , Jiu Gui Ba Ma Dao ( 九鬼拔馬刀勢） , San Pan Luo Di ( 三盤落地勢 ） and Da Gong Shi ( 打躬勢） . These six forms are specifically prescribed for my physical conditions; therefore, they are not only simply to learn but also highly effective for me. Gradually, I see improvements and began to feel cheerful again (after all, my mood-swings were caused by poor physical conditions).

•  Conclusions

From the above example, we get to know that practice of Yi Jin Jing (coordinated with Chinese medicine theories of 12 meridians) is highly beneficial to the physical, mental, as well as spiritual health of modern people. The fact that Yi Jin Jing brings people health does not change simply because it may or may not have been passed from Shao Lin ( 少林 ). Practice of Yi Jin Jing, coordinated with Chinese medicine theories of 12 Meridians is one of the many forms of health-keeping regimes. It has significant strengthening effects to Qi flows in the meridians and blood circulations in the internal organs.. A healthy body builds up a healthy mind. Only healthy individuals are capable of creating happy families and societies. We hope that more people would propose better ways to practice Yi Jin Jing, and develop the art to its fullness. We also wish to spread this culture heritage for benefits of all people in the world.