People often ask me how to practice Qigong. My leg ailments, lumbar disc disease, and cervical spondylosis were all cured through Qigong. At one point, I was bedridden due to my leg condition, and even doctors thought there was no hope for recovery. Ultimately, through willpower and perseverance, I healed myself by practicing Qigong. Why is Qigong so miraculous? According to ancient wisdom, “Qi is the root of humanity,” and “the way of life is based on Qi; all things in heaven and earth arise from it.” Qi is the essence of life for humans and all beings. When Qi is harmonious, people are at peace; when Qi is chaotic, people become ill; when Qi disperses, life ceases.
In the minds of many, practicing Qigong seems mysterious and complex. They believe that without a master’s guidance, one might easily go astray, become obsessed, and harm their body. In fact, practicing Qigong is quite simple and far less complicated and mysterious than most people imagine. I learned it by downloading materials online and became self-taught. There are many types of Qigong, but regardless of the method, the basic principles of practice are the same.
Based on my experience, I would like to introduce a simple and feasible method for those interested in practicing Qigong.
When starting to learn Qigong, it is best to choose a quiet place to enter a state of tranquility, referred to in Buddhism as “entering stillness.” Beginners are easily influenced by external factors; seeing beautiful sights, delicious food, or hearing pleasant sounds can lead to distractions. Therefore, it is advisable to choose a place without people. Of course, once you reach a certain level of proficiency, you can quickly calm your mind even in more complex environments, but this is difficult for beginners.
In summary, practicing Qigong involves three adjustments: adjusting the body, adjusting the breath, and adjusting the mind. “Adjust” means to make adjustments. What does adjusting the body mean? It means to relax the body, relieve pressure, and maintain smooth breathing. During practice, you can sit, stand, walk, or even lie down in bed. The posture can be flexible, but it should be comfortable and natural; you should not feel uncomfortable. As the saying goes, “If the form is not correct, the Qi will not flow smoothly; if the Qi does not flow smoothly, the mind will not be at peace.” When starting out, it is recommended to sit or lie down because practicing while walking makes it difficult for the body to relax and the mind to concentrate. Moreover, there is a saying in Qigong that “stillness is better than movement,” meaning that practicing in a stationary state yields better results.
What does adjusting the breath mean? “Breath” refers to breathing; one inhalation and one exhalation constitute one breath. Adjusting the breath means to regulate your breathing. An adult’s breathing rate is usually between 13 to 20 times per minute, but during practice, it should be slowed down to about 6 times per minute. The breathing should be long, slow, and even. Some Qigong masters can reduce their breathing to 1-2 times per minute. After practicing for a while, I can reduce mine to 3-4 times.
There are many methods of breathing during practice, but the two most common are: natural breathing, which is just like normal breathing using the lungs, and abdominal breathing, which involves breathing with the abdomen to gather Qi in that area. You can try abdominal breathing by slowly inhaling, allowing your abdomen to expand, and then slowly exhaling, contracting your abdomen.
What does adjusting the mind mean? Adjusting the mind involves focusing your thoughts to guide the flow of Qi within the body. Westerners translate Qigong as deep breathing, which is correct in terms of the breathing method. However, unlike deep breathing, Qigong must rely on the guidance of intention; without intention, Qigong cannot be effective.
We often say that during practice, one should focus on the Dantian. What does focusing mean? Focusing means concentrating your thoughts on a specific area. Focusing on the Dantian means concentrating your thoughts in that area. Where is the Dantian? The Dantian is the area just below the navel. If the body is healthy, one generally focuses on the Dantian, gathering internal Qi in that area. After practicing for a while, you will gradually feel waves of Qi movement, warmth in the abdomen, and the Qi will continuously expand outward. At this point, you can guide the Qi down to the perineum, then along the Governing Vessel upward to the Baihui point at the top of the head. Then, it descends along the nose, passing through the neck, and converges at the Dantian along the central line of the chest and abdomen. If you can achieve this cycle, it is referred to in Qigong terminology as “Small Circulation.” Of course, achieving Small Circulation is not easy and requires a considerable amount of time. If you can open the Ren and Du meridians, it will undoubtedly be very beneficial for your body, allowing for smooth meridian flow, abundant vital energy, and a vibrant spirit.
If you have a health issue, such as a herniated lumbar disc, where should you focus? Based on my personal experience, during inhalation, focus on the Dantian, gathering internal Qi there. During exhalation, guide the Qi flow from the Dantian down through the perineum, then along the Governing Vessel upward, finally concentrating on the painful area. Especially at the end of the exhalation, focusing on the area is most effective for unblocking the meridians and alleviating pain.
When first practicing Qigong, you may experience some unusual reactions in the body, such as warmth, sweating, anxiety, or a tingling sensation in the skin at the focused area. These are all normal phenomena and will naturally disappear after a while. Some may also experience difficulty breathing; just stop and rest for a while, and you will return to normal. Beginners should practice for shorter periods at first, around ten minutes, and gradually extend the time. Once you reach a certain level, practicing for ten hours continuously will not be a problem.
As for precautions during practice, first, do not practice when your mind is unsettled or overly emotional, as it will be difficult to concentrate. Second, do not practice after drinking alcohol, as the brain is in an excited state and difficult to calm down. Generally, those who enjoy drinking are not particularly interested in practicing Qigong. Third, reduce sexual activity, as excessive sexual activity can deplete internal Qi, and Qigong healing relies on the abundant flow of internal Qi. Fourth, avoid being startled, as intense concentration during practice makes one susceptible to external disturbances. Therefore, it is best to inform family members before practicing, saying, “I am going to practice Qigong, please do not disturb me.” Once you reach a certain level, you will be able to practice freely without being affected by the environment.
I have noticed that many people come to discuss Qigong with me, and many are interested in it, but few can persist and achieve healing. One reason is the difficulty in maintaining consistency, as Qigong requires at least three months of persistence to see effects. In the short term, when results are not visible, some people begin to doubt the efficacy of Qigong. Another common issue among modern people is the preference for socializing and being in groups, making it difficult to achieve solitude and focus. I once encountered a patient similar to me, who had leg problems and difficulty walking. Instead of calming down and relying on intention to heal, he went the opposite way, remaining active and traveling extensively. He believed that rather than being alone and worrying about his illness, it was better to enjoy life while he could still walk. However, illness does not spare anyone, and within a few years, he quickly reached a point where he could not walk, and his life was greatly threatened.
Reading this article will likely take less than five minutes. If you have family or friends who are unwell, you might want to share this article with them, encouraging them to calm down and give it a try. No medication, no cost, and it won’t interfere with work; it can be beneficial for a lifetime.
The True Qi Running Method Helps You Open the Ren and Du Meridians!
Five Steps of the True Qi Running Method for Quiet Practice Guidance
The True Qi Running Method is praised for its simplicity and effectiveness, making it popular among Qigong enthusiasts and patients.
Section One: Guidance for the First Step of the True Method
1. Pay attention to the heart area during exhalation: The heart area is located in the center just below the sternum (the protective bone of the heart), which is essentially where the stomach is located. This is a region, not a specific point.
2. Attention: This means to concentrate your thoughts, also known as focusing.
3. Exhalation: The true method uses natural breathing through the nose. Natural breathing means not artificially controlling the rhythm of breathing, but allowing it to flow naturally. The key is to focus your thoughts on the heart area during exhalation; inhalation does not require attention to the heart area.
4. When practicing Qigong and the true method, beginners often have many distracting thoughts and find it difficult to calm down. Therefore, it may not be easy to consistently focus on the heart area during each exhalation. You can use a counting method to help; for each exhalation, count one number, from one to ten, and then start over. This is also a method to induce stillness.
5. Emphasizing attention during exhalation: Some people may feel that their breathing is unnatural or even feel suffocated. This is because they are not only focusing on exhalation but also consciously extending the exhalation. If you should inhale, just allow it to happen naturally. Consciously extending the exhalation or inhalation can lead to feelings of suffocation, which should be avoided. If you truly understand how to breathe naturally, you will not experience suffocation.
6. The sign that the first step has been successfully practiced is a warm or full sensation in the heart area, or a feeling of pressure. You can then proceed to practice the second step. For those with stomach issues or a cold constitution, it may take longer to feel warmth; however, as long as there is a feeling of fullness or pressure, it is a sign of Qi flow, and you can transition to the second step of practice.
Section Two: Guidance for the Second Step of the True Method
The second step involves the intention following the breath towards the Dantian, and the following points should be mastered:
1. The meaning of intention following the breath: Intention refers to thought, and breath refers to exhalation, as well as the warm sensation of true Qi.
2. The intention follows the breath: During exhalation, focus on the warm sensation in the heart area, guiding it step by step towards the Dantian. The flow of true Qi in the body follows the rule that during exhalation, Qi moves downward and outward, while during inhalation, Qi moves upward and inward. The purpose of this step is to guide the true Qi gathered in the heart area down the Ren meridian to the Dantian, thereby opening the Ren meridian.
3. The most common reaction during this step is intestinal sounds, which indicate that true Qi has enhanced the function of the intestines, and the righteous Qi is expelling turbid Qi from the intestines. This is a normal phenomenon and should be allowed to occur naturally without control. At this stage, some patients with enteritis may experience bloody stools; there is no need to panic, and medication is not necessarily required. The expulsion of turbid substances from the intestines will lead to natural recovery.
4. For patients who have had abdominal surgery, scarring may obstruct the flow of Qi in the meridians, making it difficult for true Qi to descend. Sometimes, surgical scars may cause pain, which is a reaction to the unblocking of the meridians. The Qi may take longer to reach the Dantian. Strengthening practice and spending more time on it will help. Some people may feel Qi rising, which is also a sign of blockage in the lower Dantian, or it may be due to focusing on inhalation. Attention should be paid to exhalation to guide the Qi downward; once the Qi in the three burners is unblocked, true Qi will easily descend to the Dantian.
Section Three: Guidance for the Third Step of the True Method
After practicing the first two steps, you will have a preliminary experience. When the second step is practiced to the point where each exhalation sends Qi directly to the Dantian, you can enter the third step, practicing the third step of “adjusting the breath and concentrating on guarding the Dantian.”
The third step is the most important step in completing the five-step method. The first two steps are to cultivate true Qi and open the Ren meridian, allowing the true Qi from the upper and middle burners to flow towards the Dantian and gather there. The third step lays the foundation for the next step of unblocking the Du meridian. If the true Qi in the Dantian is insufficient, it will be impossible to open the Du meridian. Therefore, the ancients referred to this step as “building the foundation.” Due to the importance of cultivating the strength of the Dantian, this step requires a longer practice time. After entering the third step, the following situations often occur.
1. When the Qi enters the Dantian during the second step, there may not be a noticeable sensation in the Dantian, and in the following days, the sensation may even become less noticeable. Some may feel anxious and wonder what is happening or think that they are not practicing correctly. There are two reasons for this: first, the focus of the third step is on concentrating the mind (i.e., guarding the Dantian), which means that the intention to focus on exhalation is relaxed, so the force of Qi sinking into the Dantian is reduced; second, the Dantian has a large capacity; when Qi is present, it expands, and when Qi is absent, it contracts. When true Qi first enters the Dantian, there may be a feeling of impulse, but a small amount of true Qi is insufficient to fill the Dantian, so the sensation may disappear. Continuing to practice for a few days will naturally lead to a feeling of fullness in the Dantian, which is a necessary part of the progress.
2. As the practice progresses, the true Qi in the Dantian continues to fill, leading to various sensations. The most appropriate sensation is “warmth in the Dantian.” If there is excessive heat, it indicates that the “fire is too strong”; you can relax your exhalation or not focus on it to reduce the heat. “Fullness in the Dantian” indicates that true Qi is abundant; it must be sufficiently full before it can move downward (to the perineum) or backward (to the Mingmen). Allow it to flow naturally; do not force it too early. “Opening and closing of the Dantian” refers to the sensation of something moving within the Dantian, or the feeling of the Dantian opening and closing or moving left and right, or up and down. This phenomenon was historically referred to as “fetal breathing” and is a sign of vigorous true Qi in the Dantian, which is a very good sign, allowing for better focus on the Dantian. “Dantian storing pearls” refers to the sensation of a solid object, like a chicken egg or a fist-sized mass, in the Dantian. The ancients called this “Dan,” which is a manifestation of highly concentrated true Qi. These are all internal phenomena that are often encountered before and after unblocking the meridians and are very encouraging signs that should be carefully maintained. However, these phenomena vary from person to person, and not everyone will experience every phenomenon; if you do not, do not pursue them obsessively.
3. As the true Qi in the Dantian becomes abundant, various physiological changes occur throughout the body. For example, a flow of Qi may circle around the waist, passing in front of the navel and behind the Mingmen, continuously rotating. This indicates that the belt vessel is open, which is very helpful for unblocking the meridians. Full-body warmth is also a common phenomenon, indicating increased heat energy, which enhances resistance. However, if someone experiences excessive heat and feels uncomfortable, they can use the “He” method from the six-character formula to calm down. Those with gastric ptosis may often feel their lower abdomen being lifted during exhalation in the third step, indicating that the stomach’s function is recovering and gaining strength, which is a fundamental factor in curing gastric ptosis. There is no need to worry about this. If Qi flows down to the thighs, it is a normal occurrence and should not be overly concerned about. If the downward flow of Qi is too strong and the Dantian cannot store Qi, switching to a seated position can correct this. If there is a desire to turn backward but it cannot be achieved, one can lift the anus while inhaling to guide it. If true Qi is abundant and causes sexual excitement leading to ejaculation, this is most likely to occur at this stage, and one should pay close attention and promptly use the “Inhale (inhale), Press (tongue against the palate), Lift (tighten the anus), Close (close the eyes)” method to prevent and treat it.
4. To successfully unblock the Du meridian, it is essential to rely on the accumulation of true Qi from the third step, known as “accumulating Qi to break through the barrier.” If true Qi leaks out, the unblocking will be delayed. Therefore, practitioners are advised to maintain a calm and simple mindset before sleeping, and the sleeping position should be on the side with the legs curled up, known as “sleeping like a bow.” The pants should be loose and comfortable to avoid friction; the blanket should be light and not too warm, and avoid sleeping on the back. If there is a sexual urge, one should get up and not sleep. If one cannot maintain the closure for several days, this short period is a crucial stage that requires persistence.
Section Four: Guidance for the Fourth Step of the True Method
The fourth step begins when the true Qi in the Dantian has reached a certain level and starts to flow through the perineum, bypassing the tailbone. However, some may feel the Qi moving to the Mingmen before reaching the perineum; this varies from person to person and should not be forced to be uniform. In the fourth step, many physiological changes occur. Here are some common issues and guidance:
1. If exhalation is too forceful, it may cause excessive heat in the Dantian. If you feel a burning sensation, reduce the force of exhalation or relax your focus on exhalation to correct it naturally. Generally, a warm sensation is good; if someone exhales too forcefully or experiences strong reactions in the genital area due to excessive sexual activity, it can lead to anxiety, causing the Qi to descend. The more tense and focused one becomes, the stronger the reaction, leading to anxiety, dizziness, and weakness. The remedy is to reduce attention to exhalation or not focus on it, and during natural inhalation, slightly lift the anus to guide the Qi upward. If someone has experienced prolonged leakage, it may take time to correct. It requires a process of ten days, twenty days, or even several months of consistent practice to resolve the issue. One must persist, even if it is a bit troublesome.
2. Some people are eager to unblock the meridians and, without waiting for the Dantian to fill with true Qi, begin to guide the Qi. This can lead to insufficient true Qi in the Dantian, causing some Qi to stagnate and not rise, resulting in discomfort. The correction is to focus on the Dantian and continue to cultivate true Qi. Once the true Qi is sufficient, it will naturally break through the barrier; do not guide it prematurely. “Do not forget or assist in unblocking the Du meridian” is the meaning of this.
3. The fourth step is the most challenging and important step in the entire practice, often referred to by the ancients as “rebirth.” Due to the significant physiological changes and some discomfort, practitioners may feel confused and seek help, which is unnecessary (as explained in the text). If true Qi passes through the Mingmen, those with a history of lower back pain will inevitably feel discomfort. These sensations are manifestations of the struggle between righteousness and evil, indicating the correction of the condition. Once true Qi passes through, it will heal naturally, and there is no need to seek correction or diagnosis. At this time, one should increase the frequency and duration of practice; once the meridians are unblocked, all discomfort will alleviate. Do not slack off or mislead yourself.
4. Professor Li Shaobo summarized the process and methods of unblocking the Du meridian in eight sentences, known as the “Zhou Tian Song” (Song of the Circulation). (For details, refer to the essence section); practitioners should carefully contemplate it to understand.
Section Five: Guidance for the Fifth Step of the True Method
After unblocking, you enter the fifth step, which is considered the goal of the Zhou Tian practice. Many people ask how to practice after unblocking. The True Qi Running Method has further content and stages for improvement, and here are several aspects to pay attention to as you continue your training:
1. The True Qi Running Method involves different methods for each step in the process of communicating the Ren and Du meridians. After unblocking, as long as you follow the conditions formed during practice and regularly increase your efforts, it will be effective. The text emphasizes persistence and following nature; the deeper the practice, the better the results. Unblocking is merely the completion of the foundational stage; continued practice is necessary to achieve good results. Especially for those practicing for healing, improvements in physical condition can be seen before unblocking, and some mild functional diseases can be cured. However, serious and stubborn organic diseases require time to continuously strengthen true Qi and expel illness. One should not assume that once unblocked, all ailments will be cured. However, as long as one persists, various diseases will gradually improve.
2. After unblocking, there will still be many reactions in the body as true Qi attacks the disease sites, and practitioners may not know how to respond. For example, during the initial unblocking, if Qi is swirling in the head and there is a feeling of heaviness in the forehead, you can ignore it. Just focus on the upper Dantian, concentrating the energy at the Baihui (Nijuan Palace, where all meridians converge), and the other chaotic phenomena will gradually decrease, but this requires time. Maintaining focus on this point can also develop wisdom and enhance intelligence. If after unblocking, one feels that true Qi is insufficient or that digestive function has declined, one can focus on the middle Dantian to replenish the internal Qi, which will also strengthen the true Qi in the lower Dantian. The lower Dantian is the area to focus on for long-term practice, and it is always appropriate to concentrate on this area.
3. Emphasizing stillness is crucial; the deeper the practice, the better the stillness. Only by achieving deep stillness can the physiological functions within the body recover better. This is a natural law that states that stillness leads to movement. In the past, this was referred to as “the Way,” and the ancients called this practice “cultivating the Way.” The concept of stillness runs through the entirety of cultivation. Initially, it is difficult to achieve stillness, so methods must be employed to gradually enter the door and slowly reach a state of stillness. Therefore, after the five steps, there is no need to pursue specific methods; pursuing methods can lead to distractions. The deeper the stillness, the more one can experience the unity of the three Dantian, leading to a state of emptiness where there is no self or object, and what method is there to pursue? Of course, the advanced realm of the True Method is also tiered and phased, achieved step by step, which belongs to the content of the advanced class of the True Method.
Advanced Methods of Internal Alchemy: Cultivating the Original Spirit to Nurture Vitality — Li Shaobo
Most people who self-study the True Qi Running Method believe that once they reach “unblocking the Du meridian,” they have completed the five-step method. In fact, they have only completed the initial four steps of the True Qi Running Method, and very few master the fifth step. Even those who achieve stillness and experience some advanced states during stillness may lose them due to fear or misunderstanding, causing their progress to stagnate. Therefore, I will provide a brief introduction to the natural states that arise during the practice of the fifth step, guiding those who wish to deepen their practice of the True Qi Running Method. “Cultivating the Original Spirit to Nurture Vitality” refers to a highly tranquil state of consciousness, known as “tranquility and emptiness,” where the original spirit can gather and combine the material and dynamic aspects of life, thus nurturing vigorous life functions. The fifth step of the True Method is conducted in a state of high tranquility. Therefore, during the practice of the fourth step, practitioners should have a correct understanding of unblocking and the sensations of Qi. Unblocking is merely a sign of entering the door. The sensations of Qi during Qigong practice are merely products of the initial stage. As the depth of stillness increases and the power grows, the sensations stabilize and transition into fetal breathing and emptiness, entering the realm of light…
This requires that during the unblocking phase, one should not be entangled by the ever-changing sensations of Qi, leading to the resurgence of distractions. Moreover, one should not pursue sensations when they stabilize; instead, focus on “stillness” to naturally manifest the following four levels of practice.
1. Guiding the Qi in accordance with the situation to circulate the Zhou Tian — Method: After unblocking, you can return to the first step, focusing on the heart area. When the sensation in the heart area naturally moves downward to the lower Dantian during practice, you can guide the true Qi down to the lower Dantian according to the second step, and then focus on the lower Dantian according to the third step. When true Qi enters the Du meridian, you can practice the fourth step. When true Qi is active in the head, do not rush to guide it downward; wait patiently, and true Qi will naturally pass through the Yintang and descend along the nose. At this time, you can return to the first step and practice naturally. Thus, the first four steps can be practiced in accordance with the natural flow of true Qi, transforming movement and stillness, completing the Zhou Tian in one session. Typically, one session can naturally circulate the Zhou Tian several times.
Reactions: As true Qi becomes vigorous and the meridians are unblocked, local reactions stabilize, leading to overall sensations of warmth, coolness, heaviness, and lightness throughout the body. “Warmth” refers to the feeling of being bathed in the warmth of spring during practice; “coolness” refers to the feeling of walking under the bright moon, feeling open and serene. “Heaviness” refers to the sensation of feeling immensely large during practice; “lightness” refers to the feeling of shrinking during practice.
Timing: During the practice of guiding the Qi in accordance with the situation, as the depth of stillness increases, there may be times when the breathing becomes extremely subtle and slow, indicating the emergence of fetal breathing. Maintain this state of stillness. If your thoughts wander, the original spirit will transform into the conscious mind, and the state of stillness will be disrupted. Fetal breathing is a natural response that occurs after unblocking and as the depth of stillness increases. The time it takes for fetal breathing to emerge varies from person to person; those who achieve stillness quickly will experience fetal breathing sooner.
2. Quietly guarding fetal breathing and transforming into emptiness — Method: When the phenomenon of fetal breathing naturally arises during practice, you can stop focusing on the Dantian and allow the state of stillness to flow naturally. Reactions: Initially, the occurrence of fetal breathing may be brief and infrequent. As the depth of stillness increases, the frequency and duration of fetal breathing will naturally lengthen. With each practice, as the duration of fetal breathing increases, you may experience a sensation of your own existence fading away. Initially, this may be localized, but as your power increases, you may feel that your entire body is non-existent, entering the state of “forgetting both self and object.”
Timing: Once you enter the state of “forgetting both self and object,” allow it to flow naturally and maintain focus on the emptiness.
3. Breaking through the emptiness to reveal light — Method: When the state of “forgetting both self and object” appears during practice, maintain focus on the emptiness and do not pursue the Dantian or generate thoughts of pursuit, as this will disrupt the state of high stillness.
Reactions: As the state of emptiness stabilizes, chronic diseases can generally be cured, and you will possess the ability to project internal Qi outward, but it is best not to do so. Focus on stillness, aiming for the highest level. Timing: When light begins to appear at the Yintang during practice, it indicates that your power has reached a moderate level. Initially, the light may flash and be unstable, but as stillness deepens, the light will stabilize, allowing for practice within the realm of light.
4. Seeking the true self in the depths of auspicious light — Method: When stable light appears at the Yintang during practice, focus on the center of the light. Within the light, new light will emerge; continue to focus on the center of the light, and new light will emerge again. Alternatively, when the light appears at the Yintang, you can send the light into the lower Dantian and focus on the center of the light there, or you can focus on the center of the light at the middle Dantian.
Reactions: Light represents the intermediate to advanced levels of Qigong practice. In the initial stages of light practice, due to impure thoughts, the light may transform into various illusions, such as landscapes or human forms, which can interfere with stillness. One should strive to see without seeing; by maintaining stillness, the illusions will dissipate, revealing auspicious lights of red, white, green, blue, yellow, and purple. By focusing on the center of the auspicious light, as your power reaches a certain level, your own image will manifest within the light. The Daoists call this “the original child,” while Buddhists refer to it as “the Dharma body.” Essentially, it is a concentrated reflection of your own life information.
Timing: The practice of light is an intermediate to advanced level of Qigong, emphasizing the importance of understanding and virtue. The higher the level of practice, the more one must cultivate understanding and improve virtue, ultimately achieving a profound comprehension of the practice. (Additionally, there are methods for practicing light in internal alchemy, as well as methods such as mixed Yuan sitting and the upper and lower river vehicles, which have been published in the book “True Qi Running Studies” and will not be repeated here.)
Detailed Explanation of the True Qi Running Method: Zhou Tian Song
The Zhou Tian Song describes the process of the Zhou Tian circulation, including methods. It begins when the true Qi in the Dantian is sufficiently cultivated and shows a tendency to pass through the lower bridge. The content of the Zhou Tian Song is: “Gently lifting the valley path in the dark, turning the tailbone to approach the spine; the jade pillow is difficult to pass, gazing at the top; arriving at the heavenly court, pausing slightly; before me is the bridge of magpies, the twelve-story building descends slowly; the divine water of the flower pool is swallowed frequently, directly entering the bottom of the Dantian.”
The first two lines refer to the later stage of the third step, where the true Qi in the Dantian is abundant, and the perineum has begun to pulse. At this point, you can gently lift the valley path, with a slight intention to lift the anus. Some people may exert too much force, which can be uncomfortable. When asked whether to lift continuously or only at times, the answer is that when the sensation arises during practice, you should lift at that moment; it is not necessary to lift all the time, as that would be unbearable. By gently lifting the anus, the tailbone can be passed. The Mingmen is located at the second lumbar vertebra, and when it heats up and pulses, that is the Mingmen. After passing the Mingmen, you will ascend to the fifth thoracic vertebra, which is the spine gate. When reaching the spine gate, some may feel tightness in the back, as if carrying a heavy weight, which can be uncomfortable. Do not be afraid; once the energy is sufficient, it will pass through smoothly. The tailbone turns to approach the spine, so the discomfort in the back is normal. Once past the spine gate, you will ascend to the jade pillow.
The third line, “The jade pillow is difficult to pass, gazing at the top,” indicates that the jade pillow itself is challenging to cross, and the distance is far. What should you do if you cannot pass? Here is a method: “Gaze at the top.” Gazing at the top does not mean rolling your eyes upward; rather, it means focusing your consciousness on the top of your head to guide the Qi. You must guide the Qi according to the situation. When the Qi reaches the jade pillow and cannot pass, and you feel a heavy pressure in your head, it indicates that the true Qi is having difficulty moving past this point. At this moment, the energy is strong, and by focusing your intention, you can guide it through. If you hear about gazing at the top, it can work, but if the Qi has not reached that point, focusing on the top will not help; timing is essential.
The fourth line, “Arriving at the heavenly court, pausing slightly,” means that when you reach this point, you should not rush; the pause may be long, and there is no need to be anxious. Being anxious will not help. If you feel stuck, do not seek to correct it; just practice diligently. At this point, true Qi should remain here, as it is a place where the Qi flow is active and converging. It will become increasingly concentrated and intense, making it feel uncomfortable. You may want to pull it down, but it will not listen. Do not worry about this; after unblocking, you should focus on the upper Dantian, and the discomfort will dissipate. Once your practice reaches a certain level and the true Qi flows well, the fifth line states, “Before me is the bridge of magpies.” The bridge of magpies is where the tongue touches the palate, connecting the true Qi rising through the Du meridian to the Dantian.
The sixth line, “The twelve-story building descends slowly,” refers to the entire thoracic cavity and the twelve thoracic vertebrae. Each vertebra is attached to a rib, forming the thoracic cavity. The phrase does not mean that it descends slowly; rather, it indicates that once you have practiced the first step and opened the Ren meridian, you will no longer feel anything as you pass through this area. Therefore, do not think that this area is blocked; rather, it is simply that you no longer feel anything. Understanding this principle will help you remain calm.
The seventh line, “The divine water of the flower pool is swallowed frequently,” refers to the saliva in the mouth under the tongue. The saliva secreted at this time should be swallowed. This saliva can calm the residual heat in the five organs and aid digestion. It is beneficial; if you feel uncomfortable, dry mouth, or anxious, it is because you are too eager, and the practice has become too intense. When practiced naturally, saliva will flow abundantly, aiding digestion and nourishing the five organs, leading to a pleasant mood. The saliva that descends is called the divine water of the flower pool. “Swallow frequently” means to swallow it down; do not spit it out. The ancients said, “Qi is the elixir of life, and saliva is the herb of longevity,” indicating the importance of saliva and true Qi.
The final line, “Directly entering the bottom of the Dantian,” means that when you swallow, it feels as if it reaches the Dantian. In reality, the swallowed saliva does not reach the Dantian; it goes to the stomach and intestines. Saying it reaches the Dantian is to indicate that this act stimulates the Ren meridian, activating it. This stimulation creates a sensation in the Dantian, as if it has reached there. This is merely a sensation, not that it actually reaches the Dantian. If someone knowledgeable about physiology were to ask, they would find it difficult to explain. Understanding this principle is sufficient; swallowing leads to stimulation of the Ren meridian, creating a sensation in the Dantian.
As the Qi descends from the Dantian through the Du meridian and then back to the Dantian through the Ren meridian, this forms a cycle, which is why it is called the Zhou Tian Song. The Zhou Tian Song clarifies these issues and includes methods, explaining the principles of Zhou Tian. Understanding these principles will make practicing Qigong much easier.
Li Shaobo’s True Qi Running Method: Finger Twisting Method for Unblocking Meridians
Since the book “True Qi Running Studies” does not include this method, it is an auxiliary method that is short and easy to perform, providing health benefits. I now present this method to all fellow practitioners!
The twelve meridians of the human body connect the internal and external, linking the five organs and six bowels, and serve as pathways for true Qi. A healthy body requires abundant true Qi, and any obstruction in the meridians can lead to discomfort or disease, significantly impacting health and longevity. The Finger Twisting Method aims to stimulate the acupoints at the start and end of the meridians through the natural twisting of the ten fingers, activating the Qi flow and promoting the movement of true Qi within the meridians, ultimately achieving the goals of strengthening the body, preventing disease, and promoting longevity.
Operating Method: Sit quietly with your eyes closed, feet parallel on the ground (or with the feet crossed in a mixed Yuan sitting position). Place your hands naturally on your legs (or resting on the armrests of a chair). Keep your chest lifted, shoulders relaxed, and elbows hanging down. Close your mouth, press your tongue against the palate, breathe naturally, and focus on exhalation. Start by twisting the thumb to massage the front edge of the index finger (the right hand clockwise, the left hand counterclockwise), at a moderate speed, naturally, and according to your own comfort. Then switch to twisting the thumb to massage the front edge of the little finger, maintaining the same direction and speed. Next, twist the thumb to massage the middle finger and ring finger, and finally twist the thumb to massage the other four fingers. Experience the smooth flow of true Qi in the twelve meridians, feeling a gentle warmth and relaxation throughout the body. After twisting the fingers, rub your hands together and wash your face several times before concluding the practice and resuming activity.
Six, FAQs:
1. Where is the heart area in the True Qi Running Method? The heart area is located in the center just below the sternum (the protective bone of the heart), which is essentially where the stomach is located. This is a region, not a specific point.
2. Can the body position change at any time during practice? Answer: Yes, it can change. The best position is one that is comfortable and natural.
3. Regarding the issue of leakage.
The phenomenon of releasing gas can be due to leakage, but not necessarily. If there is prolonged gas release from the anus, accompanied by fatigue and poor spirit, it indicates anal leakage. However, leakage does not exclusively refer to gas from the anus; sometimes, Qi may escape from the front or back, which is the strict definition of leakage. If you occasionally release gas, it is a normal phenomenon, as the intestines naturally contain gas that must be expelled. Even if there is a lot of gas in the intestines, releasing a few times is not a problem. Once the intestinal function is restored, the frequent gas release will cease. During the third step, frequent gas release from the anus is a sign of correcting intestinal function. After the third step, the intestinal function will generally be adjusted, and gas will not be produced. What does unblocking mean? Passing through the jade pillow gate means unblocking; do not dwell on whether you have unblocked or not. The phenomenon of gas release will subsequently disappear. However, it does not mean that after the third step, the intestinal function will be completely restored, so it is possible to still experience gas release during the third step, which does not equate to leakage. When is it leakage? It is when gas release becomes habitual during the second or third step. During the third step, if the Dantian is full of true Qi and the abdomen is distended, the pressure may push true Qi into the intestines, causing gas release, which is considered leakage. Leakage can occur in various areas, not just the front and back. If there is leakage from the front and back, it will hinder the accumulation of true Qi. Therefore, unblocking will be delayed and affected. To correct this issue, if it arises temporarily, it is best to stand, bend the legs slightly, press the toes into the ground, and support the ribs with the hands while tightening the jaw and lifting the anus. This will help guide the Qi upward. For those who have experienced leakage for a long time, it cannot be corrected immediately. It requires a process of ten days, twenty days, or even several months of consistent practice to resolve the issue. One must persist, even if it is a bit troublesome. When true Qi reaches the perineum, it is like facing a fork in the road, with the front leading to the front and the back leading to the anus, both being diverging paths. Therefore, after the third step, I teach everyone the “Zhou Tian Song,” which begins with “Gently lifting the valley path in the dark,” reminding everyone to consciously lift the anus to prevent true Qi from leaking backward, ensuring that it flows toward the tailbone along the “correct path.” Thus, the tailbone is a “gate”; once it is passed, the issue is not significant. If the Qi has reached the spine gate, releasing gas is no longer leakage.
4. To which school does the True Qi Running Method belong? What is its theoretical basis?
The True Qi Running Method integrates the practices of various schools throughout history, refining the essence based on the theory of true Qi running from the “Huangdi Neijing” and combining it with personal long-term practice experiences to develop this method. True Qi is the material basis and source of vitality for human life activities, and the internal manifestation of true Qi running is the fundamental guarantee for strengthening the body and eliminating diseases. When true Qi is abundant in the body and flows according to specific rules and pathways, the body is energetic and healthy. Conversely, if true Qi is depleted and cannot be replenished in time, or if the Qi flow is disrupted and does not follow the meridians, the body will weaken, leading to various diseases. Once true Qi disappears, life ceases. The True Qi Running Method is based on these principles, maintaining the dynamic balance of the physiological mechanisms of the body through the needs of the interaction between Yin and Yang, movement and stillness, and the coexistence of body and function, using specific mental states (as described in the “Huangdi Neijing” as “tranquility and emptiness, true Qi follows”) and specific methods (the five-step method) to cultivate and mobilize true Qi, promoting its normal flow.
5. What does “having desires to observe the orifices, without desires to observe the wonders” mean? This phrase indicates that having desires means your thoughts are not yet calm, and you are still thinking about this and that, which is called having desires. At this time, there are still distractions, so you should use the “observing the orifices” method to focus on the Dantian. The orifice refers to the Dantian; by guarding the Dantian, you can channel your thoughts, activating the Dantian and allowing true Qi to flow, leading to changes in the head. This is a phenomenon that occurs after unblocking.
6. “True Qi Running Studies” and “True Qi Running Method Five-Step Practice Guidance”
Professor Li Shaobo’s “True Qi Running Studies,” approved by the Chinese National Administration of Traditional Chinese Medicine and published by China Drama Publishing House in June 2002, expands on the “Huangdi Neijing” and completes the seventh volume of “The Hidden Teachings of the Master.” It adds five sets of dynamic practices, including the Five Animal Frolics, Wandering Zhou Tian, Crane Flying to the Sky, Dragon Walking through Clouds, and Ten Brocade Exercises, to the original five-step method. Additionally, it publicly introduces methods for practicing mixed Yuan sitting, upper and lower river vehicles, and five-element clustering, among others, after unblocking.
These dozens of methods each form a chapter while also being interconnected, providing a structured approach for practitioners.
7. The dual cultivation of life and spirit does not refer to the simultaneous practice of movement and stillness. For understanding the dual cultivation of life and spirit, refer to the book “True Qi Running Studies.” The True Qi Running Method includes both stillness and movement. Stillness involves calming the body and using breath regulation to promote the flow of true Qi, allowing the cerebral cortex to exert its regulatory functions, enhancing the internal environment and preventing and treating diseases. Movement utilizes physical forms, combined with breathing, to guide the flow of true Qi, using postures to attract the mind and eliminate distractions, gradually leading the cerebral cortex from movement to stillness, enhancing the physiological functions of the body. The former seeks movement within stillness, while the latter seeks stillness within movement, achieving the same goal. However, practitioners of movement often do not achieve the desired results, so movement practice must be based on stillness practice. The combination of movement and stillness yields better results.
The movement practices of the True Qi Running Method include the “Five Animal Frolics,” “Wandering Zhou Tian,” and “Crane Flying to the Sky.” The True Qi Running Method encompasses both stillness and movement.
Furthermore, I want to tell you that the True Qi Running Method is the true Dan Dao Zhou Tian practice. As for why, only through your practical cultivation can you verify it; many things cannot be expressed in words.
If the twelve meridians are likened to great rivers, then the eight extraordinary meridians can be compared to lakes and marshes. Therefore, Ming Zhang Jiebin’s “Classified Classics” states: “The meridians are the rivers of the earth, while the collaterals are the streams of the fields.” The prosperity and decline of true Qi running in the twelve meridians depend on the balance provided by the eight extraordinary meridians, especially the Ren and Du meridians. The Ren meridian is located in the front center of the body and belongs to Yin, governing all Yin meridians; the Du meridian is located in the back center and belongs to Yang, governing all Yang meridians. Therefore, Hua Boren’s “Explanations of the Fourteen Meridians” refers to the Ren and Du meridians along with the twelve meridians as the fourteen meridians. In the practice of the True Qi Running Method, once the Ren and Du meridians are opened, all the other meridians will subsequently open.
8. After practicing, why is there often an increase in sexual desire, even leading to ejaculation? Is there still a possibility of unblocking?
During practice, as the Qi reaches the lower Dantian, there is often an increase in sexual desire, even leading to ejaculation. This is an important issue that should be noted. Generally, this phenomenon occurs during practice and requires attention. Practicing is about cultivating essence, and sufficient essence is necessary to achieve unblocking. As the practice progresses to the later stages of the second step and into the third step, the Qi in the lower Dantian gradually fills. Once it reaches a certain level, true Qi begins to descend, stimulating the sexual and reproductive systems, leading to sexual urges. What should be done at this time? The general principle is to continue practicing while not allowing it to run wild. This is a critical moment for success or failure in practice, and one must be cautious. When sexual urges and the desire to ejaculate arise, do not practice as usual; instead, use the “Four Character Formula” to address it. This means: Inhale, Lick, Lift, and Close. Specifically, inhale means to breathe in; lick means to press the tongue against the palate to block the two openings; lift means to tighten the anus; and close means to close the five orifices and nine openings, avoiding external sounds and sights. Be cautious with your breathing. In the past, some people would also pinch their noses. In short, during this time, do not practice as usual; use the “Four Character Formula” to control it. Alternatively, you can simply stand and practice standing postures, changing your practice position to prevent the essence from flowing freely. Even your sleeping posture should be adjusted; do not stretch your legs out long; instead, curl them up and sleep on your side to prevent ejaculation. If these situations arise during practice, use these methods to control them. If you wait until it is uncontrollable, it will be too late. It is better to take action early to prevent it from developing further.
Some people become extremely frustrated in these situations and end up giving up on practice, which is a pity. One should persist, as one day, unblocking will occur; it just requires more time and effort. Do not stop practicing because of this; after unblocking, the issue of ejaculation will resolve.
9. The Four Character Formula: Inhale to connect with the primordial; lick the tongue against the palate to welcome the sweet dew; tighten the valley path and lift the anus; close the mouth and eyes while listening inward.
(2) The phenomena of “Qi becoming essence” can be addressed using this method.
10. What is “gentle fire nurturing”?
The ancients compared breathing to wind and mental intention to fire. When breathing is vigorous, the fire is strong; when breathing is gentle, the fire is mild. During the practice, adjustments to breathing are made according to the steps of the practice, hence the terms “advancing Yang fire,” “retreating Yin symbol,” “martial fire refining,” and “gentle fire nurturing.” This is referred to as “heat control.” The five-step method of the True Qi Running Method also varies in heat control requirements according to different steps. Gentle fire nurturing refers to gentle and even breathing, stopping at the Dantian, similar to slow cooking in alchemy. This is typically applied after the third step, aiming to cultivate true Qi and accumulate strength in preparation for the fourth step of unblocking. Analyzing this from a medical perspective, it aligns with the principle of “less fire generates Qi” from the “Huangdi Neijing,” allowing true Qi to gather in the Dantian, enhancing vitality and avoiding the pitfalls of “strong fire consuming Qi,” thus achieving a balance between Yin and Yang. This is a crucial practice phase in the True Qi Running Method that must be fully understood and followed.
11. How should one master the appropriate level of heat during practice?
To master the appropriate level of heat during practice, one must pay attention to the following aspects: (1) Do not forcefully concentrate your thoughts or rush for high efficiency. (2) Breathing should be natural and gentle, promoting internal breathing to allow true Qi to flow normally through the meridians; do not force the Qi against nature. (3) The posture should be upright, comfortable, and natural. By doing so, internal secretions will flourish, saliva production will increase, and digestive functions will enhance. Further practice may lead to a state of mild perspiration. At this point, it is advisable to stop and rest, avoiding excessive sweating to prevent depleting fluids.
12. How to conclude practice?
The basic focus of the True Qi Running Method is the Dantian, and there is no requirement to draw Qi back to the Dantian at the end of practice. When concluding practice, simply rub your hands together and wash your face a few times, feeling refreshed and clear-headed.
13. The Mingmen acupoint plays an important role in the True Qi Running Method; practitioners must not overlook it! What role does the Mingmen acupoint play in practice? How does it function?
Why is it not advisable to focus on the Mingmen acupoint when the Dantian Qi is not sufficient? What are the dangers?
To understand the “Mingmen,” one must first understand the lower Dantian. The lower Dantian is located three inches below the navel, situated between the bladder and rectum. It opens when Qi is present and closes when Qi is absent, serving as the origin of the Ren, Du, and Chong meridians. It is also called the “Mingmen.” The Mingmen is associated with the kidneys, and its mechanism combines the Yin essence and Yang essence to transform into true Qi. The “Mingmen acupoint” is located at the second and third lumbar vertebrae. When the true Qi in the Dantian is abundant, this area feels warm and active. The Dantian should be nurtured and protected over time to cultivate true Qi, and one should not forget or assist it, allowing it to grow naturally to solidify true Qi. If true Qi is insufficient, focusing on the “Mingmen acupoint” will cause the Qi to ascend through the Du meridian, leading to a premature attempt to stimulate it, which can harm the true Qi.
Previous Articles:
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The Secrets of the Great and Small Circulation, Unblocking the Central Meridian, Strengthening the Meridian Wheel, All Lies Within One Movement; Mastering This Movement is Sufficient