Medical Qi Gong III Within section Ⅳ of the Qi Gong series of classes offered through the American Academy of Acupuncture and Oriental Medicine there are two different types of Qi Gong that will be taught. The same master in China created both of these two styles, but each has a slightly different focus in regard to what benefit they tend to bring to practitioners. The following will include a short history of these two styles and their creator, as well as a description of the particular health benefits each style brings along with it. |
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| The name of the man who created these two forms, and many of the forms that are taught within the context of this course is Zhang Guang De(張廣德). He studied Martial Arts at the Beijing National Athletics Collage(北京體育學院). After graduation, he went on at the same college to become a professor there, where he still teaches martial arts. During his time teaching at the college, his health began to fail. He was diagnosed with high blood pressure, heart disease, liver problems, and finally in 1974, he was further diagnosed through Western Medicine as having lung cancer. Initially, Mr. Zhang sought treatment through Western modalities. These treatments were relatively ineffective as he was a man of sensitive composure, and was allergic to the treatments that were being given to him. Within the Chinese classic, Huang Di Nei Jing(黃帝內經), there is the following saying. Ji wei dao yin fu yao, yao bun eng du zhi ye.(積為導引服藥,藥不能獨治也) An interpretation of this phrase would be that medicine alone is ineffective in treating diseases in which there is the presence of an abnormal mass. Rather, the prescribed method of treatment is to use both dao yin (導引)and medication or herbs on conjunction with one another. This notion in mind, this is exactly what Mr. Zhang did. |
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In 1983, Beijing National Athletics College medical facilities began to test his Shu Xin Pin Xie Gong(舒心平血功). Following that, experiments were conducted on the other systems he had devised and these systems were findings pointed to these systems being effective in improving the conditions for which each of them were created to influence healing. This general background being set forth, discussion will now focus primarily on the Si Shi Jiu Shi Jin Luo Dong Gong(四十九式經絡動功). |
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The second reason has to do with qi. The lungs are thought to control the flow of qi throughout the human body. If there is weakness in the lung meridian, then it would follow that the flow of qi could become disturbed. The effect this can come to have can be further seen if one considers the relationship between qi and blood. Qi is the motive force of blood within the human body. Without qi being sufficient in strength, blood flow becomes diminished and poor circulation results. Over time this stagnation leads to even less qi flow, and consequently, less blood flow. In order to prevent this positive feedback loop from generation poor health, the idea is to utilize Qi Gong to improve the flow of qi and thus also the flow of blood. |
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There are three methods that are used to achieve the dredging of qi in these two meridians. The first of these methods is called Ning Shen Yi Shou.(寧神意守) Within TCM theory, there is the idea that the jing qi (經氣)of the twelve meridians flows from the extremities to the torso. This idea further states that the well of these meridians lies in the tips of the fingers and toes. In the first section of the qi gong, a great deal of energy and concentration is placed upon these points in order to "prime the well" in a manner of speaking, of the jing qi. In Chinese Medicine, there is the saying, "Yi dao zhe qi dao zhe xue xin. Xie xin zhe bing bus hen.".(意到則氣到,氣到則血行,血行病不生) A translation of this would be that where the mind goes, qi follows. Where qi goes, blood follows. If blood is moving in a healthy manner, then ther will be no illness. Within the form, as was formerly entioned, attention is first places in these wells to help stabilize, balance, and normalize qi and blood flow. This is the first method of dredging qi. |
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| The second of these methods is called Jue yu tu yin.(絕於吐音) Within Daoist and Qi gong as well as TCM theory, there is the notion of there being six specific sounds that come to have an influence on aiding different organ systems of the body. Speaking the sound that corresponds to a particular meridian can help to promote flow of qi where it may otherwise be blocked or impeded. These sounds are also thought to be able to release fire from the zang fu(臟腑) organs. The correspondences of these sounds and their corresponding organs within this system are as follows: He(呵) corresponds to the heart, Cui(吹) corresponds to the kidneys, Hu(呼) corresponds to the spleen, Si(四) corresponds to the lungs, Xu(噓) corresponds to the liver, and Xi(嘻) corresponds to the Triple Jiao. Within the form itself, the sound Si(四) is often times vocalized in order to have the aforementioned effect upon the lung meridian. The third of these methods is called Xuen Jing Xuan Bi(循經旋臂). Within the form the physical action that takes place is shoulder movement along with a rotation of the radius and ulna. Within this action, the meridians of the large intestine and the lung are rotated in such a manner that they switch positions through the continuum of the motion of the exercise, each at times being superior and then inferior. Through this circular motion, the qi is exercised within the lung and large intestine meridians. The second section focuses on two methods in Chinese that can come to be explained by two phrases, the first of which is Yi Ying Qi Xin(意引氣行). What is meant by this phrase is that one must use their mind to move their qi. In this section, the exercises are designed to move qi through the lung and large intestine meridians by concentration on specific points along the progression of each meridian. The second method is described through the phrase, Ping heng yin yang(平衡陰陽). This is translated as the balancing of yin and yang. The two meridians that are selected for exercise in the second part of this section are the jue yin (厥陰)and the shao yang(少陽) meridians. These two meridians, in location, are respectively in the middle of the other meridians with the same yin/yang name. As they fall in the middle of the other meridians of the same name, the idea is that they will be able to balance all of the others. |
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The pericardium and san jiao meridians of the hands are chosen in this section as they directly are related to blood and fluid flow in the body. The pericardium is chosen as it relates to the blood via the relationship it bears with the heart. The san jiao meridian is also chosen because of the relationship it is thought of as possessing regarding fluid transportation throughout the body. |
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So, if you remember, in the first section of this form, focus was placed primarily on the lung and large intestine meridians. In doing so attention was placed on dredging the flow of qi. This was also the case in the first part of section two, where again the method being used was focusing the mind to move the qi. Now, in this second part of section two, attention is being placed further on balancing yin and yang and on promoting healthy flow of blood and fluids in the body. This was achieved by selection of exercising two yin/yang meridians that could influence the others in the zang fu meridians, and also stabilize blood and fluid flow. The third section places emphasis again on how one can bring the flow of qi throughout the meridian pathways of the entire body. This idea is captured through the idea in Chinese of ru he dao qi yu quan shen(如何導氣於全身). The first method this is achieved through in this section is called yin ti dao qi(引體導氣). This method utilizes a self-massage technique to bring the qi from qi hai(氣海) up through the ren mai (任脈)meridian. From the front of the head, qi continues to da zui(大椎)(a gathering point for all of the yang meridians of the body), where it then disperses out to the arms, forearms, and hands via the yang meridians of the hands. From the hands, qi is placed in tan zhong(膻中), where it continues down to youg quan(湧泉) in the sole of the feet. Before moving on through the third section of the form, it is important to note a central idea from Chinese Medical Theory. It is generally thought that within the body, there are eight types of substances comprising the body . These eight points in the body are said to be able to affect a single type of tissue each. The eight tissues of the body could be described as follows: Having done a basic clarification of these ideas, it is then possible to continue with our discussion of the third section of this form. The exercises of the third section that were being referred to earlier, where qi is brought from tan zhong(膻中) to yong quan(湧泉), are performed in such a manner as to allow qi to flow to each of the aforementioned eight points. In doing so, the health and maintenance of these substances is achieved and qi flow throughout the body is regulated. |
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The second method used in this third section of the form is called zhou tian yun zhuan(周天運轉). The first method used in section three focused on moving qi throughout the body based on movement. This second section relies not on movement, but through moving qi with one's mind. There are two common pathways which qi are circulated around in many Chinese martial art and qi gong systems. These two pathways are called Da Zhou Tian(大周天) and Xiao Zhou Tian(小周天). These could be understood as the macro-cosmic and micro-cosmic orbits in English translation. The qi in this section is brought from bai hui(百會), located at the upper most part of the head, desceding through the ren meridian. From hui yin(會陰), located between the genitals and the anus, down through the Kinney meridian to yong quan(湧泉). From here, the qi ascends via the urinary bladder meridian to hui yin, Where it moves up the du mai (督脈)meridian. Qi continues to follow the du mai until it returns to bai hui(百會). From here the qi again descends, only more generally, in a such a manner as to clean and nuture the body. The effect this has on the body is one of strengthening weaknesses and clearing obstructions in flow of qi and blood to bring the body into a state of health and balance. This previously mentioned exercise is a very popular practice that is used in many different systems of qi gong. Its origination is from within ancient Taoist philosophy. |
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The first method used in this section is called cai wai qi(採外氣). The first three sections of the form worked with tonification and circulation of the qi within our body. Now, that qi having been exercised, this first method in the last section focuses on bringing external qi into the body to further tonify the body. A further analysis of this method is another balancing of yin and yang. Yin, in this case would be the human body. Yang, would then be the external qi. Through balancing these two opposites within a continuum, one would have achieved one of the most fundamental homeostatic goals of both Chinese Medicine and Taoism. The second method used in this section is called yu yi huan dan(玉液還丹). Throughout the practicing of the form, the ren mai, Kidney, and spleen meridians all contacted the tongue. As a result of this contact, the mouth produces a larger than usual quantity of saliva. This saliva is swallowed down to the lower dan tian, where it is used to further enhance the functioning of the body. There is a theory from yi jing(易經) that holds that three yin in the top and three yang in the bottom, is an ideal situation for health as it represents a harmonious communication between yin and yang. In contrast to that idea, three yang in the top and three yin in the bottom represents a separation and isolation of yin and yang, within which there is no communication. So, by bringing saliva down to the dan tian, this harmony is thought of as being achieved. Having gone through all four sections of this qi gong, one final idea is necessary to keep in mind. Within the theory of Chinese Medicine there are thought of as being seven emotional states. These seven emotional states are joy, anger, worry, sorrow, terror, fright, and anxiety or pensiveness. If any of these emotional states becomes out of balance in one's life, they are thought of as being able to cause disease. Therefore, when practicing Qi Gong, it is very important that one's mind remain balanced and peaceful. Some people think of being in a temple, or in a forest, or perhaps by the sea. The place itself is not so important. The important thing is to keep a quiet and peaceful mind throughout practice. It is only through this balanced state of mind that qi will flow in the manner in which one is trying to achieve through qi gong practice. |
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