Qigong is one of the invaluable legacies of traditional Chinese medicine. It is a method of self-cultivation and health maintenance that was gradually explored, summarized, and created by the ancient laborers of our country in their long-term struggle against fatigue, disease, and aging. It not only has a long history but also has a broad mass base, playing an important role in the health and reproduction of the Chinese nation for thousands of years.
1. Mechanism of Health Preservation
Qigong is a fitness technique that focuses on the cultivation of “jing, qi, and shen” (精气神, essence, energy, and spirit). It adjusts the harmony and unity of these three through methods such as body adjustment, breath regulation, and mental focus. By calming the mind, one can concentrate and eliminate distractions, thus nurturing the spirit; by regulating the breath, one achieves smooth and gentle breathing, promoting qi; by adjusting the body, one ensures the smooth circulation of qi and blood through the meridians, harmonizing the organs, thereby achieving “cultivating essence into qi,” “cultivating qi into spirit,” and “returning spirit to emptiness.” Through systematic practice, the three aspects of “jing, qi, and shen” can be integrated, enhancing metabolic vitality, ensuring sufficient essence, abundant qi, and complete spirit, leading to a robust physique and naturally prolonging life while delaying aging.
From a modern medical perspective, during Qigong practice, body adjustment helps relax the muscles and bones, which aids in reducing tension in the central nervous system, particularly in the sympathetic nervous system, thus improving emotional states. Breath regulation massages the internal organs through breath adjustments, promotes blood circulation, and enhances organ function. Additionally, it stimulates the respiratory center, further influencing and regulating the autonomic nervous system. Mental focus, when entering a tranquil state, regulates the cerebral cortex, allowing the brain cells to rest adequately and providing protection against harmful external stimuli. Therefore, the physiological phenomena of breath suppression, sympathetic nervous system inhibition, and skeletal muscle relaxation during practice represent an internal stability, marking the body’s most normal operational state, which organizes brain activity, significantly enhancing the efficiency of brain cell activity and unlocking human wisdom. Thus, Qigong can strengthen the body, prevent and treat diseases, and promote longevity.
2. Key Points of Practice
There are many schools of Qigong, but the methods can generally be divided into two categories: dynamic and static. Static Qigong requires the body to remain still during practice, such as sitting, lying down, or standing; dynamic Qigong involves various movements during practice, commonly referred to as “internal cultivation of qi and external cultivation of muscles and skin.” Regardless of whether it is dynamic or static, the basic requirements for practice are generally consistent. Summarized, the following aspects are essential.
1. Breath Regulation, Body Adjustment, and Mental Focus
Breath regulation involves adjusting the breath to be deep, slow, and even, also known as “qi breath” or “breath cultivation.” Under the premise of natural breathing, one can inhale through the nose and exhale through the nose or mouth, gradually cultivating the breath to be gentle, slow, even, and deep. Body adjustment means aligning the body to meet the requirements of the practice posture, emphasizing relaxation and naturalness to ensure the smooth flow of internal qi through the meridians.
Mental focus refers to consciousness training, also known as “yi shou” (意守, guarding the intention) or “yi practice,” which involves stabilizing the mind on the dantian (丹田, energy center) based on a relaxed body and spirit, further calming the heart and eliminating distractions to achieve a state of “entering tranquility.” “Entering” means to enter, “tranquility” means calmness, and “entering tranquility” refers to reaching a state of quietude where external stimuli are disregarded. At this time, the mind is clear, resembling a state of “neither asleep nor awake,” known as the “Qigong state.”
2. Emphasizing the Unity of Body and Mind—Relaxation and Naturalness
To achieve tranquility, it is essential that intention and breath closely coordinate, with relaxed breathing and the tongue touching the palate, using intention to guide the flow of qi. The body must also be relaxed, with a natural and correct posture, to achieve the unity of body and mind, reaching a state of “human tranquility.” Relaxation and naturalness emphasize the need for physical relaxation and emotional calmness during Qigong practice, striving to avoid tension and release it. Practicing in a relaxed and natural state allows for the unity of spirit and qi, harmonizing the whole.
Learning Qigong requires a short-term acquisition of some basic knowledge and mastery of fundamental principles and methods, but achieving proficiency is not instantaneous; it requires a process. During practice, there are generally two tendencies: one is to be overly eager for success, practicing too much or too intensely; the other is to be lax and arrogant, allowing oneself to drift. Therefore, practitioners must cultivate perseverance, work hard, and overcome laxity. At the same time, it is essential to emphasize following objective laws, progressing step by step, and overcoming the desire for immediate success. Changes within the human body occur gradually and cannot be rushed. As long as one persists, the goals will be achieved.
What is abdominal breathing?
Abdominal breathing involves the movement of the diaphragm. During inhalation, the diaphragm descends, pushing the organs downward, causing the abdomen to expand rather than the chest. During exhalation, the diaphragm rises more than usual, allowing for deep breathing and expelling more carbon dioxide that tends to stagnate at the bottom of the lungs.
Correct method of abdominal breathing
Lie on your back or sit comfortably in a meditative posture, relaxing the whole body. Observe natural breathing for a while.
Place your right hand on your abdomen near the navel and your left hand on your chest.
During inhalation, expand the abdomen as much as possible while keeping the chest still.
During exhalation, contract the abdomen as much as possible while keeping the chest still.
Repeat this cycle, maintaining a consistent rhythm for each breath. Carefully feel the rise and fall of the abdomen.
After a period of practice, you can remove your hands and simply focus your awareness on the breathing process.
Do not tense or force the breathing process; if you are a beginner, pay more attention to the practice process and its effects on the body. During inhalation, feel the breath starting from the nasal cavity, through the throat, fully concentrating in the lungs, as the lung volume gradually increases while keeping the chest still, which will force the diaphragm to descend, causing the abdomen to bulge slightly outward; during exhalation, draw the abdomen inward, and the diaphragm rises, expelling a large amount of turbid air from the body.
Imagine the abdomen as a balloon, inhaling through the nose to make the abdomen bulge, pausing for a second or two, then exhaling through the mouth to make the abdomen sink. Aim for about five to six breaths per minute.
Daily precautions for abdominal muscle separation:
1. Do not get up directly from bed; first, turn to the side and then rise.
2. Avoid doing sit-ups; light exercises like planks are acceptable.
3. Avoid forceful twisting of the waist; do not lift heavy objects within three months, and avoid sitting on low stools.
Eight methods of Qigong practice
Massage method. When the weather is not cold, expose the chest and abdomen, and massage the chest and abdomen while lying on the bed, using both hands simultaneously—one hand massages the chest, and the other massages the abdomen, with one hand moving in a clockwise direction and the other counterclockwise. When it is cold, massage under the covers. Press the left hand on the right shoulder and slowly massage the chest and abdomen with the right hand; the reverse is also acceptable. Each massage session should exceed 800 times to strengthen the spleen and generate yang.
Breath regulation method. Lie on the bed and take deep breaths, coordinating with the abdominal movements. Inhale while expanding the abdomen, and exhale while contracting the abdomen. Repeat this, counting the number of inhalations. Over time, this will nourish the original qi. You can also incorporate breath-holding into this practice: inhale—hold the breath—exhale.
Listening method. Based on the breath regulation method, further focus attention on listening to the subtle sounds of breathing, even to the sounds of qi and blood flowing within the body.
Visualization method. With each breath, visualize the incoming qi as light, known as “light visualization,” and even imagine the whole body radiating light, being protected by this light; you can also visualize the positions of the organs, imagining their light, known as “five elements visualization”; visualize a fireball in the lower abdomen, known as “dan pearl visualization”; relax from head to toe, then visualize the bones from head to toe, imagining yourself as a skeleton, with each bone radiating light, known as “white bone visualization”; you can also visualize the four elements (earth, fire, water, wind) as empty and formless, all decomposed and vaporized, scattered into the universe, with no sense of “self,” known as “emptiness visualization.”
Chanting method. Regardless of the mantra you prefer, you can lie down and chant it with a focused mind until you fall asleep. Chanting the Buddha’s name is also acceptable. I usually lie down and recite the Golden Light Mantra or the Heart Sutra mantra.
Awareness method. Be aware of the changes in the body, relaxing, observing and feeling the changes within the body from top to bottom, coordinating with the breath, feeling from the feet to the head during inhalation, and from the head to the feet during exhalation. Awareness is intention, transforming intention into awareness, rather than leading qi with intention.
Guiding method. This is divided into intention guiding and form guiding. Intention guiding leads qi with intention but does not force it. Lie on your side, coordinating with the breathing method, visualizing the qi rising from the tailbone to the Baihui (百会, crown point) during inhalation, and descending from the Baihui to the Huiyin (会阴, perineum) during exhalation. Form guiding involves doing some movements while lying down, such as drawing circles on the lower dantian with both hands, the left hand moving counterclockwise and the right hand clockwise, merging the qi. Yin and yang qi blend in the dantian.
Spirit wandering method. With breath regulation, visualize yourself wandering in the vast void, practicing in beautiful mountains, temples, or even on other planets. When concluding the practice, you can recite the mantra: “Returning wind and mixing, dan light gives life. One qi returns to the spirit, five organs become elite. The true child of the original, Lao Jun protects the form. Holy sun and holy moon, illuminate the golden court.” Visualize the true spirit returning to the body, with Lao Jun and the deities protecting your body, and the true qi of the universe being brought back into your body, nourishing the five organs and refining the fetus.
To practice Qigong well, one must first achieve the following aspects. If these cannot be accomplished, it will be difficult to get started, as Qigong primarily involves body adjustment, mental focus, and breath regulation, leading to a state of tranquility. Therefore, one should start with lifestyle, daily routines, and exercise, and then add Qigong practice methods.
Go to bed early and rise early to increase blood qi
It is best to sleep by 10 PM at the latest, as the human body can only secrete bile vigorously during deep sleep from 11 PM to 1 AM. Vigorous bile secretion is essential for fat breakdown and nutrient digestion and absorption. Moreover, from 11 PM to 3 AM is also the time for blood production and detoxification in the body, which can only be completed efficiently during deep sleep. Insufficient blood production leads to inadequate blood qi, which in turn causes the meridians to be less smooth, resulting in fat accumulation. Fat accumulation leads to a lack of strength in the body. Therefore, going to bed early and rising early is very important.
Reasonable diet
Daily meals should be arranged according to scientific dietary principles, following the rule of eating well in the morning, filling up at noon, and eating less in the evening. When eating, chew slowly and savor each bite; do not wolf down food or overeat (pancreatitis often results from overeating and is commonly misdiagnosed as gastroenteritis, delaying treatment and leading to death). A small amount of alcohol can have a good softening effect on blood vessels, and it is advisable to control meat intake. Drinking milk daily is essential, as the protein and calcium it contains are easily absorbed. Most importantly, it is best to eat more whole grains and vegetables, but one should not completely avoid meat (monks who do not eat meat for extended periods can develop gallstones). Avoid eating anything about two hours before bedtime, as this can disrupt sleep. According to traditional Chinese medicine, the spleen is responsible for digesting and operating the body’s fine nutrients and controlling meat production. Generally, those with good spleen function can eat without fear. Therefore, the kidneys and spleen are very important.
Consistent exercise
If conditions permit, practicing traditional Chinese martial arts is beneficial for both body and mind. Running is also a very good exercise. Getting up at 5 AM to run (from the perspective of traditional Chinese medicine, 5 AM to 7 AM is the best time for exercise, as this is when yang energy begins to rise; although the current environmental pollution and air quality may not be ideal, it is not the case every day). Exercise should reach a certain amount regularly; otherwise, it will not achieve the goal of burning fat. After sweating, it is advisable to continue for another 20-30 minutes. Additionally, one can find other exercises that they enjoy, but be careful not to exceed exercise limits! Exercise is also meant to regulate breathing, enhance lung function, and promote metabolism.
Practice methods
Step 1
Pay attention to the heart area during exhalation. When preparing for practice, gently close your eyes, first gaze at the tip of your nose for a moment, then close your eyes and focus inward on the heart area, listening to your breath without making any sound. With each exhalation, direct your intention down from the throat to the heart area, gradually slowing down and lengthening each exhalation, aiming for 8-12 breaths per minute. Allow inhalation to occur naturally, without thought or awareness. If distracting thoughts arise during practice, use the counting method: simply count the number of exhalations from 1 to 10, then return to 1 and repeat until distractions cease. This step should be practiced three times daily for 20 minutes each time. It is best to fix a daily practice time to form a conditioned reflex. If a fixed time cannot be established, practice three times daily in the morning, noon, and evening is essential. After about 3-5 days of practice, you will feel a heaviness in the heart area, and after about 10 days, a warmth will be felt in the heart area, indicating the completion of the first step and laying the foundation for the second step. During this step, beginners may experience dizziness, back pain, and unnatural breathing, which are normal initial phenomena. As long as you persist in practicing as required, you will gradually become proficient, and various unnatural phenomena will diminish. During this step, those with spleen and stomach deficiency, poor appetite, and lack of energy may gradually experience increased appetite and improved energy.
Step 2
Intention and breath follow the qi to the dantian. When the first step of practice reaches the point where you feel warmth in the heart area with each exhalation, you can begin to let intention and breath follow each other, guiding the warm qi flow from the heart area gradually downward toward the dantian (lower abdomen). However, it is essential to remain relaxed and natural, avoiding excessive intention or impatience. Practice three times daily for about half an hour each time for approximately 10 days, until you feel a warm current descending to the dantian with each exhalation. At this point, you may hear bubbling sounds in the lower abdomen, experience increased qi, and see improvements in bowel and bladder function.
Step 3
Regulate breath, concentrate, and guard the dantian. Following the previous step, when you feel a warm current descending to the dantian with each exhalation, you should focus your breath intentionally or unintentionally at the dantian, guarding it without overly concentrating on exhalation. Practice three times daily for about 40 minutes each time. This step requires about 40 days, during which you will feel a qi mass forming in the dantian. As your practice accumulates, this qi mass will gradually enlarge, and the lower abdomen will feel full and strong. You may also experience sensations such as itching in the perineum, pulsation in the perineum, and warmth in the kidney area and limbs, which can vary from person to person. Generally, those suffering from insomnia, impotence, menstrual irregularities, and abnormal bowel and bladder function will see significant improvement.
Step 4
Do not forget to guide the qi upward. When the qi in the dantian is sufficiently abundant, it will begin to rise along the spine. At this point, your intention should rise with it without being distracted by other thoughts (do not assist); if it stops rising at a certain point or even retreats, do not use intention to guide it upward (do not assist). The speed of ascent depends entirely on the degree of qi abundance in the dantian; the more abundant the qi, the greater the upward force and speed; conversely, if the qi is insufficient, it will stop or even retreat. When the qi rises to the “Yuzhen” (玉枕关, occipital area) and struggles to pass through, you can use internal vision to focus on the top of the head, which generally allows you to pass through the Yuzhen. This step is crucial. You may increase the number of practice sessions to 4-5 times daily, each lasting about an hour. Generally, within a week, the qi flow can pass through the Yuzhen. This varies from person to person; some may pass through immediately with great force, while others may take several attempts or even days. During this step, you may experience tightness in the neck and back, and a feeling of pressure on the head, which are signs before passing through the meridian. Do not doubt or relax; after passing through, you will feel naturally relaxed and joyful. After passing through, the warm current will flow directly down to the dantian during exhalation, and during inhalation, the warm current will rise along the spine to the mouth, forming the microcosmic orbit (小周天). At this stage, those suffering from dizziness, tinnitus, insomnia, forgetfulness, low libido, menstrual irregularities, palpitations, shortness of breath, and mental confusion will see significant improvement, and those without ailments will also feel light and energetic.
Step 5
Gather the original spirit and cultivate vitality. After forming the microcosmic orbit, you should continue to guard the lower dantian while also opening other meridians. If you feel energy at the top of your head, you can switch to guarding the upper dantian (brain), allowing for flexible control. Practice three times daily for about an hour each time. During this period, you may experience sensations such as itching on the scalp, tingling on the tip of the tongue, and a feeling of electric currents throughout the body, as well as skin itching as if ants are crawling, tension in the brow and nose, and tightness around the head, which can vary from person to person. There is no need to fear these sensations, nor should you pursue them; after about a month, these various sensations will gradually subside. After this, various chronic diseases will show significant improvement or even be cured.
Methods for strengthening the body through Qigong practice
Method for focusing on the heart area during exhalation
Assume a standing, sitting, or lying position, with lips slightly closed, tongue touching the palate, and eyes gently closed, eliminating distractions. First, focus on the tip of your nose for a moment, then close your eyes and focus on the heart area, listening to your exhalation without making any sound. With each exhalation, direct your intention toward the heart area. Over time, the true qi will concentrate in the heart area. If distracting thoughts persist, use the counting method: silently count each exhalation from one to ten, then return to one and repeat until distractions cease. This step should be practiced three times daily for 20 minutes each time, and with serious practice, the first step can generally be completed in ten days.
Reactions
After practicing for 3-5 days, you will feel a heaviness in the heart area; after 5-10 days, you will feel a warm current entering the heart area with each exhalation, indicating the concentration of true qi.
Effects
In the initial days of practicing this method, you may experience discomfort, such as dizziness, back pain, and difficulty breathing; this is normal and will improve with time.
Method for intention and breath following the qi to the dantian
When the first step of practice reaches the point where you feel warmth in the heart area with each exhalation, you can begin to let intention and breath follow each other, guiding the warm qi flow downward toward the dantian. Do not rush; excessive force may cause discomfort.
Practice three times daily for 25-35 minutes, and within 10 days, you should feel the qi sinking to the dantian.
Reactions
With each exhalation, you will feel a warm current entering the dantian, and the lower abdomen may make sounds, with increased intestinal peristalsis and more frequent bowel movements. This indicates that true qi has reached the lower abdomen, and the functions of the intestines are changing, expelling pathogenic qi.
As true qi passes through the stomach area, the functions of the spleen and stomach improve, and once true qi sinks into the dantian, surrounding organs (such as the intestines, bladder, and kidneys) will gradually undergo physiological changes, generally leading to improved appetite and normalizing bowel and bladder function.
Method for regulating breath, concentrating, and guarding the dantian
When the second step of practice shows clear sensations in the dantian, you can focus your breath intentionally or unintentionally at the dantian. Do not overly concentrate on exhalation to avoid excessive heat and depleting yin fluids. Allow your breath to flow naturally while keeping your intention focused on the dantian.
Practice three times daily for more than half an hour each time. This stage is about cultivating strength in the dantian and requires a longer time, approximately 40 days, to feel fullness and strength in the lower abdomen.
Effects
With the Ren meridian open and the heart and kidneys in harmony, the central qi becomes abundant, leading to a calm mind and restful sleep. Continuous practice increases warmth in the intestines and enhances the digestive capacity of the spleen and stomach, leading to weight gain, increased energy, and improved kidney function, which can be beneficial for impotence and menstrual irregularities.
Method for guiding the qi upward without forgetting or assisting
After 40 days of focusing on the dantian, when true qi is sufficiently abundant, it will rise along the spine. During this ascent, your intention should accompany the true qi (do not forget), and if the qi stops at a certain point, do not use intention to guide it upward (do not assist). The speed of ascent is determined by the strength of the qi in the dantian. If the strength is insufficient, it will stop. When the qi rises to the Yuzhen and struggles to pass through, using internal vision to focus on the head can help pass through.
Time
You may increase the number of sitting sessions daily, extending each session to 40 minutes or an hour. The time to pass through varies from person to person; some may pass through instantly with great force, while others may take several hours or days. Most will pass through within a week.
Reactions
Building on the third step, practitioners will feel the dantian is full, the lower abdomen is firm, the perineum pulsates, and the lower back feels warm, with active true qi at the Mingmen (命门, life gate). Before the Du meridian opens, there is often a sensation of upward pressure in the back and tightness in the head, which are signs before passing through the meridian. Some may feel fear and hesitate to continue, which would be a pity. This stage requires persistence; once the Du meridian opens, you will feel naturally relaxed and joyful. Passing through the Du meridian is a leap, hence it is called “qi accumulation soaring to the sky.”
Effects
Once the Du meridian is open, with each exhalation, true qi enters the dantian, and with each inhalation, true qi enters the brain, forming the microcosmic orbit. At this point, you can truly experience the essence of “breathing in qi and guarding the spirit.” The essence continuously nourishes the brain marrow, enhancing the function of the cerebral cortex. Symptoms caused by kidney essence deficiency, such as dizziness, tinnitus, insomnia, forgetfulness, lower back pain, and weakness in the legs, will gradually disappear.
Methods
Generally, continue to guard the dantian. After the Du meridian opens, other meridians will also open in succession. If you feel energy at the Baihui point on the head, you can focus on that area. Flexibly control your practice, as the saying goes, “desire to observe the orifices, without desire to observe the wonders,” which refers to the handling methods at different stages of practice.
Qigong principles and mantras
1. Practice requires three hearts—perseverance, sincerity, and determination.
2. Practice must meet three conditions—relaxation, tranquility, and naturalness.
3. The three basic elements of practice—body adjustment, breath regulation, and mental focus.
When the body is correct, the breath is regulated; when the breath is regulated, the mind is calm.
The key to practice lies in mental focus; tranquility is practice, and the hazy state of tranquility is the Qigong state.
Achieving extreme emptiness and maintaining deep tranquility.
There is no miraculous medicine for longevity; it lies solely in tranquility.
Tranquility can generate stability, and stability can generate wisdom. Stability is a deep state of tranquility, and wisdom is the great wisdom that can penetrate the essence of the world, leading to great enlightenment.
Tranquility is the most basic requirement for practicing Qigong and is an essential means for Qigong to manifest extraordinary abilities; regardless of the method, it ultimately returns to “tranquility.”
When the mind is empty, it is emptiness; when thoughts do not arise, it is tranquility.
When the mind is calm, the spirit is complete; when the spirit is complete, the nature is revealed.
When the nature resides, qi returns, and qi returns, the dantian is formed.
Close your eyes, meditate, and sit, firmly grasping the tranquility of the spirit. Knock your teeth thirty-six times, with both hands embracing the Kunlun (昆仑, a mythical mountain).
Left and right, sound the heavenly drum, twenty-four times heard. Gently sway the heavenly pillar. The red dragon stirs the water,
Knock and rinse thirty-six times, the divine water fills the mouth evenly. One mouthful divides into three swallows, the dragon runs and the tiger rushes.
Close your breath, rub your hands to generate heat, and rub the back to the essence gate. With this one breath, visualize fire burning the navel wheel.
Left and right, turn the wheel. Stretch your legs, cross your hands, and support with both hands. Bow your head and reach for your feet.
Wait for the divine water to arrive, rinse and swallow the saliva. After three times, the divine water is swallowed nine times,
Swallowing with a gurgling sound, the hundred meridians adjust evenly. After the river cart is moved, visualize fire burning the body.
The twelve sections of the mantra, practiced after noon and before dawn. Practice diligently without interruption, and all ailments will turn to dust.
First section: Close your eyes, meditate, and sit, firmly grasping the tranquility of the spirit.
Method: Sit cross-legged on a mat, a large stool, or a bed, gently close your eyes, lick your tongue against the palate, eliminate distracting thoughts, and regulate your breath (light and silent) for 10 minutes. The sitting posture requires the body to be upright (the spine straight, the waist not soft), and the body should not lean back.
Note: Firm grasping is a hand position in Qigong practice. The method of firm grasping is to bend the thumb under the four small fingers or to pinch the middle section of the middle finger with the thumb, with the four fingers gathered in the palm. Tranquility means to calm the mind and not let the spirit wander.
Second section: Knock your teeth thirty-six times, with both hands embracing the Kunlun.
Method: Knock the upper and lower teeth together thirty-six times to strengthen the teeth. “Kunlun” refers to the head, with both hands interlaced, embracing the back of the head (at this time, the palms should cover the ears). Breathe nine times, keeping the breath light and silent (while doing the knocking).
Third section: Left and right, sound the heavenly drum, twenty-four times heard.
Method: After completing the previous step, breathe nine times. Lower the crossed hands, placing the palms over the ears, with the index finger resting on the middle finger, then slide down forcefully, striking the back of the head, resembling beating a drum (this is known as “sounding the heavenly drum” in Qigong terminology), striking twenty-four times with both fingers simultaneously.
Fourth section: Gently sway the heavenly pillar.
Method: Lower your head and twist your neck to look left and right, swaying the shoulders accordingly, twenty-four times each.
Note: The heavenly pillar refers to the back of the neck, and the cervical vertebrae are collectively called “heavenly pillar bones.”
Fifth section: The red dragon stirs the water, knock and rinse thirty-six times, the divine water fills the mouth evenly. One mouthful divides into three swallows, the dragon runs and the tiger rushes.
Method: Move the tongue in the mouth up and down and side to side to generate saliva, then rinse the mouth thirty-six times, dividing it into three swallows, making a gurgling sound.
Note: Divine water refers to saliva; red dragon refers to the tongue.
Sixth section: Close your breath, rub your hands to generate heat, and rub the back to the essence gate.
Method: Inhale deeply, hold the breath, and rub your hands together until they are warm, then rub the back at the “essence gate” while exhaling, repeating this thirty-six times, and then return to the firm grasp.
Note: The essence gate refers to the soft areas on both sides of the lower back—kidney points.
Seventh section: With this one breath, visualize fire burning the navel wheel.
Method: After inhaling, hold the breath, guiding this qi downward to the Shenque (神阙, navel), feeling warmth at the Shenque, then slowly exhale through the nose. Repeat this twenty-one times.
Note: The Shenque refers to the navel, which also generally refers to the lower dantian. The dantian is not a single point but a region. Use intention to guide it, meaning to think of it in your heart. If beginners find it difficult to guide the qi, they can use their fingers to point below the navel to strengthen the conditioned reflex; with practice, the qi will naturally descend.
Eighth section: Left and right, turn the wheel.
Method: Bend both arms, first make circular motions with the left hand (like turning a wheel) thirty-six times, then repeat with the right hand.
Ninth section: Stretch your legs, cross your hands, and support with both hands.
Method: Stretch both legs forward naturally, interlace your fingers and turn your palms upward to support. When supporting, use strength as if lifting a heavy object, then slowly lower and return to the forehead, repeating this nine times.
Tenth section: Bow your head and reach for your feet.
Method: Extend both hands forward to grasp both feet, pulling while leaning forward, lowering the head, repeating this twelve times, then return to a cross-legged position and grasp firmly. This exercise stretches the muscles and strengthens the kidneys.
Eleventh section: Wait for the divine water to arrive, rinse and swallow the saliva. After three times, the divine water is swallowed nine times,
Swallowing with a gurgling sound, the hundred meridians adjust evenly.
Method: With the tongue against the palate, close your eyes and sit silently, waiting for saliva to fill the mouth, then rinse thirty-six times, swallowing six times. The previous time was one round (the fifth section), this time is two rounds, hence the phrase: “After three rounds, divine water is swallowed nine times.”
Twelfth section: After the river cart is moved, visualize fire burning the body. The twelve sections of the mantra, practiced after noon and before dawn. Practice diligently without interruption, and all ailments will turn to dust.
Method: Visualize a ball of heat below the navel, and during the initial practice, the sensation of heat may not be obvious. Generally, after practicing for a hundred days, a clear sensation will occur, indicating that a true heat ball has formed, not just in thought. Guide this heat downward, passing through the Huiyin, over the tailbone, along the back, up to the Mingmen, then rising to the spine, back of the head (Yuzhen), and the top of the head (Baihui), then descending along the Ren meridian to the Shenque, returning to the lower dantian. Imagine this ball of heat as fire burning the body, moving wherever it goes, heating wherever it reaches, inhaling and exhaling, visualizing the heat moving from the front of the body to the back, rising to the top of the head, and then descending along the Ren meridian, completing a cycle.
This final exercise should initially be practiced for 5-10 minutes, and as your skills deepen, the duration will naturally extend. Sit for as long as you can; if you truly cannot sit any longer, conclude the practice, slowly open your eyes, rise, and walk for a few minutes to complete the entire practice.