Principles of Dan Tian Qi gong

PRINCIPLES OF DAN TIAN QI GONG

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The method in which Qi is generated in the Dan Tian or Qihai and then guided by the mind to
circulate through the entire body is called Nei Dan. The location of the Dan Tian is about one and a
half inches directly below the navel. The name "Dan Tian" means "Field of Elixir" and is used by
Daoist meditators. The name "Qihai" is used by acupuncturists and means "Sea of Qi." The Dan
Tian is considered to be the original source of a person's energy, because the embryo uses the
lower abdomen to circulate its supply of nourishment and oxygen from its mother. After the baby is
born, it continues to breathe with emphasis on the lower belly for several years. But gradually the
focus of breathing moves higher and higher in the torso, so that by late childhood, people think of
themselves as breathing with their chests, and they have lost control of their lower abdominal
muscles. In Nei Dan meditation, the practitioner returns to the embryonic method of breathing; at
least the focus of breathing returns to the Dan Tian because it is considered the source of Qi
circulation. The Dan Tian is also called the furnace or Huo Lu (k. )(relating meditation to Daoism's
alchemical tradition) in which the fire or energy can be started.
An important Daoist classic is Tai Xi Jing or Classic of
Harmonized Embryonic Breathing. It emphasizes the importance of the Dan Tian and regulated
breathing, and recommends the nurturing of the Dan Tian as if it were an embryo. This idea is
sometimes portrayed in Daoist art by a meditator with a baby over his head.
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The embryo is conceived from the hidden or undeveloped Qi.
Qi is accepted through the regulated breath of the embryo.
When Qi is present, the body may live; When Shen (Spirit) abandons the body and the embryo
disperses, death will follow.
Cultivation of Shen and Qi makes long life possible. Protect and nourish the spiritual embryo to
build up Shen and Qi.
When Shen moves, the Qi moves; where Shen stops, the Qistops.
For life to flourish, spirit and energy (Shen and Qi) must harmoniously interact.
When the Xin (heart-mind) is tamed by Yi (wisdom-mind), not a thought goes or comes. (When
thoughts are not going and coming), nature is free.
Intelligence in action is the only true path.
Through thousands of years of experience, Chinese meditators found that with practice they could
retrain the abdominal muscles and regain a stronger flow of Qi. This exercise is called Back to
Childhood (Fan Tong, ). Principally, when abdominal muscles are exercised, the nerves and Qi
channels will accumulate the energy that has been generated by the exercise. This kind of energy
generation and accumulation is called Starting the Fire or Qi Huo (& k. ). It is enhanced by
concentrating the mind strongly on this activity. Later, it was found that in the Qi Huo exercise, the
breathing must be coordinated in order to exercise the muscles efficiently and regularly. Also, this
regular breath coordination helps the meditator to concentrate on the exercise. As explained in
chapter 1, the mind can control Qi generation and circulation. Therefore, in meditation, you should
concentrate your mind on the Dan Tian ) which is called "Yi Shou Dan Tian" ft ), or "The mind
always stays with the Dan Tian."
Because it is a principle of Chinese meditation that the Dan Tian is the source of Qi circulation,
beginning training is centered around this spot. The first thing to learn to do is to control the
abdominal muscles, making them expand and contract at will, so that the lower abdomen rises and
falls like a baby's. This Back to Childhood exercise can be done through frequent practice. Usually
after one month of thirty minutes of daily practice, you can accomplish this control. With continued
practice, the exercise will generate more and more energy. By keeping your mind concentrated on
the Dan Tian, the energy will concentrate there. When the accumulated Qi is strong enough, you
should be able to feel warmth in the Dan Tian.
This Back to Childhood abdominal exercise confers several benefits. First, the up and down motion
of the abdominal muscles during deep breathing massages the stomach and intestines, and
exercises the muscles holding the internal organs in place, and will increase their strength. This is
the reason why deep breathing exercise can cure hernias, which are caused by weakness of the
internal muscles. Second, exercising the abdominal muscles generates Qi not only for circulation,
but also directly for the organs held and surrounded by these muscles. This Qi supply plus the
increased blood circulation keeps the organs healthy. Finally, deep breathing uses the lungs to their
fullest capacity, thereby strengthening and cleaning them.
If you continue to practice for another two to three weeks after the Dan Tian feels warm, you will
then feel the muscles trembling or tingling. It is the accumulation of Qi in the nerves and Qi
channels which causes the muscles to be out of control. This phenomenon is called Dong Chu (fe
) or Movement Sensing, in meditation. (As a matter of fact, the term "Dong Chu" is used in
meditation for any kind of perceptible phenomenon caused by Qi flow, Qi redistribution, or Qi over-
accumulation. The most common experiences are itching, tingling or twitching of isolated muscles,
or uncontrollable shaking of the whole body). When the lower abdominal muscles begin to vibrate,
it is time to guide and circulate the energy or Qi. Concentration at this moment is extremely
important. You should be very calm and not get excited by the Dong Chu feeling. This
phenomenon, however, does not happen to every meditator. For some, the first cycling cavities are
already open and the Qi will move through them without Dong Chu happening.
Before going further, you should first understand the Qi circulation route or path. As mentioned
earlier, there are two main vessels located on the front and back of the body (Figures 3-3 and 3-
4). The front vessel is called the Conception

Figure 3-3. Course of the Ren Mai
Vessel (Ren Mai, ), which contains the Yin circulation. This vessel starts from the lower lip and
extends down the front center of the body to the Sea Bottom cavity (Haidi, ) between the scrotum
or vagina and the anus. In acupuncture this cavity is called Huiyin (Co-l)(Yin Intersection, frfl? ).
The vessel on the back is called the Governing Vessel (Du Mai, ) and contains the Yang circulation.
It starts from the Sea Bottom or Huiyin cavity and follows outside the spine, passes up the back
and over the top of the head and ends at the roof of the mouth. These two vessels are not
connected at the top. To connect these two vessels, you touch your tongue to the roof of your
mouth.
Bi (Daoist)
Suliao (Acupuncture)
Yuzhen (Daoist) Naohu (Acupuncture)
Shangbei (Daoist) Dazhui (Acupuncture)

Mingmen or Jiaji (Daoist) Lingtai (Acupuncture)
Haidi (Daoist) Huiyin (Acupuncture)
Figure 3-4. Course of the Du Mai
Yuzhen (Daoist) Naohu (Acupuncture)
Shangbei (Daoist) Dazhui (Acupuncture)
Mingmen or Jiaji (Daoist) Lingtai (Acupuncture)
Haidi (Daoist) Huiyin (Acupuncture)
Tianlinggai (Daoist) Baihui (Acupuncture)
Bi (Daoist)
Suliao (Acupuncture)
Figure 3-4. Course of the Du Mai
Then the Yin and Yang vessels are connected and the circuit is complete. This tongue touch is
called Da Qiao ) or Building the Bridge.
The tongue acts like a switch in an electrical circuit. If this bridge is not built, the circuit is not
complete and the Qi circulation will be incomplete. Therefore, if you meditate either in Wai Dan or
in Nei Dan, keep your tongue touching the roof of the mouth all the time. Of course, we all
frequently touch

Figure 3-5. Tongue Position
the roofs of our mouths with our tongues during everyday activities. However, in meditation, a
continuous circuit is important. The tongue should be relaxed and lightly touch the center of the
roof of the mouth (Figure 3-5). If the tongue is tight, it will result in stagnation of the Qi flow. Also,
the tongue should not touch the teeth, which will not connect the bridge efficiently, and may make
you feel sleepy. On the other hand, the tongue should not be stretched to touch the back of the
roof of the mouth. This will make the tongue muscles tight and sore and will also stagnate the Qi
flow. If you create the tongue bridge properly, saliva will be secreted during meditation. Swallow
this saliva to keep your throat moist. The place under the tongue where the saliva is produced is
called the Tian Chi (Heaven's Pond, it ), or Long Quan (Dragon Spring, ii & ).
When you can circulate the Qi through the two major vessels, you have completed Small
Circulation (Xiao Zhou Tian, 'J* 01 ). Usually, if you meditate three times a day for half an hour
with the right method, you can complete this circulation in ninety days. However, it is not
uncommon to take longer. The time needed to accomplish Small Circulation depends on the degree
to which you can concentrate, relax, understand the techniques and principles, and feel the
Qi flow. It is very important that you do not try to hurry the process, because this will make the
circulation worse and might be dangerous.
You should understand that Qi is and always has been circulating all the time in your body.
However, the Qi circulation can become stagnant or slow. This is because there are many knots in
the vessels and Qi channels, where the channels are narrower or harder to penetrate. Usually,
these knots are located at cavities. The main purpose of Nei Dan meditation is to open or widen
these knots and enable the Qi to flow without stagnation. When Qi is stagnant and does not flow
smoothly, you will soon feel sick and the related organ will become weakened. When the Qi
channels are open, the arteries will also be open and will allow the blood to flow smoothly. This is
because the arteries usually follow the Qi channels. For this reason, meditation is often able to
alleviate high blood pressure.
In Nei Dan Small Circulation, there are three cavities or knots that are harder to pass through than
the others, and might cause difficulties (Figure 3-4). These are called the San Guan, -S- M ) or
Three Gates.
The first cavity is called Weilu (Tailbone, EL W) by the Daoists and Changqiang (Gv-l)(Long
Strength, & & ) by the acupuncturists. It is located at the tailbone.
The second cavity is called Jiaji (Squeezing Spine, by Daoists. Jiaji is called Lingtai (Gv-10)(Spirit's
Platform, $ &) by acupuncturists and Mingmen (Life's Door, ^ H ) by Chinese martial artists. The
martial artists use the name Life's Door because a strike to this point can cause a heart attack and
kill an opponent. (There is also a cavity called Mingmen (Gv-4) by acupuncturists which belongs to
the Governing vessel).
The last cavity is called Yuzhen (Jade Pillow, itt.) by Daoists and Naohu (Gv-17)(Brain's Household,
AS/*) by acupuncturists, and is located at the base of the skull. Further explanation of these three
cavities will be given in the next section. These cavities offer the greatest resistance to increased
Qi flow, and so are the three major milestones for judging progress in achieving Small Circulation.
While controlling the Qi as it circulates, you should be able to feel a flow of energy, following the
guidance of your mind. However, you can also feel the back muscles beside the vessel expanding
and tensing. This feeling of expansion will not happen when the Qi goes above the Jade Pillow
cavity at the back of the head. Instead, you will feel only the energy or Qi flow, since there is no
thick muscle on the head to feel. The usual feeling of Qi flow on the head is local numbness or
tickling, as though insects were brushing the skull.
During meditation, you may find your body naturally swinging or rocking forward and backward.
You may also feel a muscle jump or contract by itself. These are all symptoms of Dong Chu caused
by Qi redistribution. All of this is normal, and you have nothing to be alarmed about.
Once you have accomplished Small Circulation, you can then try to master Grand Circulation, which
circulates energy to the entire body through the twelve Qi channels. Usually, you will either
concentrate only on your arms or only on your legs first, and then go to the other limbs. However,
it is also common, once you complete Small Circulation, to practice guiding the Qi to the upper and
lower limbs simultaneously and to imagine Qi expanding from the two main vessels.
Breathing Exercises for Tai Chi
by Dr. Yang, Jwing-Ming, David W. Grantham, October 24, 2011


Dr. Yang demonstrating tai chi ball
The following will highlight some fundamental techniques required for nei gong. Nei gong
is also known as internal gongfu. Internal gong focuses on regulating the body,
breathing, mind, qi, and spirit. It is impossible to cover all of this training here, so if you
are interested, please refer to the books The Root of Chinese Qigong, The Essence of
Taiji Qigong, and Qigong MeditationEmbryonic Breathing, by Dr. Yang, Jwing-Ming,
published by YMAA Publication Center.
First, we will focus on exercises for regulating the breathing that allows you to build up
the quantity of qi to an abundant level and subsequently circulate the accumulated qi.
Practice these exercises in the order that they are presented. Become comfortable and
proficient in one technique before moving on to the next.
Normal Abdominal Breathing (Zheng Fu Hu Xi)
Stand with both hands touching the lower dan tian lightly. (The dan tian is found slightly
under and behind the navel.) This light touch can help you feel the movement of the
abdominal muscles and thus increasing the communication level between your mind and
the lower dan tian. The tip of your tongue should touch the palate of your month to
connect the yin conception and yang governing vessels.
Inhale deeply through the nose while gently pushing your abdominal muscles out and
huiyin down. As you exhale, draw your abdomen inward and pull the huiyin cavity
upward gently. (The huiyin cavity is located between the genitals and anus.)
You should practice this method of breathing until your mind is able to control the
abdominal muscles effectively and efficiently. Only then can this area remain relaxed and
allow the qi to circulate freely. Allow a minimum of six months of training this type of
breathing to allow the body to adjust to the conditioning; then proceed on to the next
form of breathing exercises.
Reverse Abdominal Breathing (Fan Fu Hu Xi, Ni Fu Hu Xi)
Once again, stand with both hands touching the lower dan tian and the tongue touching
the palate of the mouth. When you inhale, draw in your abdomen and pull up your huiyin
cavity. When you exhale, push the abdomen out and huiyin cavity down gently.
Practicing reverse abdominal breathing may cause some tension in the dan tian. If that
happens, stop using this method of breathing and return to normal abdominal breathing.
You may also gently massage the abdomen to relieve the tension. As long as abdominal
area is relaxed, you should not have a problem.
Wuji Breathing (Wuji Hu Xi)
This breathing is also called Embryonic Breathing (Tai Xi). In this practice, you keep
your mind at the center of gravity that is also recognized as the real lower dan tian (zhen
xia dan tian). When you practice, use reverse abdominal breathing. The only difference is
when you inhale, you are also pulling the muscles on the lower back inward, and when
you exhale, you are pushing them out. This will help you locate the center of gravity.
This breathing helps you lead the qi to the real dan tian and store it to a higher level. If
you wish to know more about Embryonic Breathing, please refer to the book Qigong
MeditationEmbryonic Breathing, published by YMAA Publication Center.
Yongquan Breathing (Yongquan Hu Xi)
Yongquan breathing is also called sole breathing (zhong xi). It was described in the
book, Zhuang Zi, around the fourth century b.c. It is called yongquan xi (yongquan
breathing) in Daoist society.
In this breathing exercise, stand with your legs open to about shoulder width apart.
Again, the hands touch the abdominal area and the tongue touches the palate of mouth
gently. First, inhale and lead the qi to the real lower dan tian. Next, exhale, squat down
slightly and imagine you are pushing the feet downward. Through this image of pushing,
you are using your mind to lead the qi down through the yongquan cavity. When you
imagine pushing the feet downward, your mind should aim at least six inches under the
feet so that qi does not get trapped. A variation of this exercise is to twist your torso to
one side as you squat and exhale.
On the next breath, twist your torso to the opposite side. This will increase the stretching
of the tendons and ligaments in the ankles, knees, and hips resulting in a strengthening
of the joints. If you practice this correctly, you may feel the hot or warm feeling caused
by qi accumulation at the bottom of your feet in just a few minutes. To remove the qi
accumulated, simply raise your heels and then your toes, alternately, a couple times
after you have finished practicing.
Laogong Breathing (Laogong Hu Xi)
In laogong breathing, use your mind to lead the qi to the laogong cavity located at the
center of your palms. Again, stand with legs opened as wide as your shoulders. The
hands touch the abdominal area and the tongue touches the palate of mouth gently. Use
Embryonic Breathing. First, inhale and lead the qi to the real dan tian. Next, exhale and
imagine you are pushing your hands downward without moving your hands. Through this
pushing image, you are using your mind to lead qi through the laogong cavities. When
you imagine you are pushing your hands downward, your mind should aim at least six
inches beyond the palms. If you practice correctly, in just a few minutes you may feel
some sensations, a tingling or static feeling at the palms.
Four Gates Breathing (Si Xin Hu Xi)
This breathing is a combination of yongquan and laogong breathing. The posture remains
the same as in the previous two exercises. As you inhale, use your mind to lead qi to the
real dan tian. As you exhale, gently squat downward and imagine you are pushing both
your hands and feet downward.
Martial Grand Circulation Breathing (Wuxue Da Zhou Tian Hu Xi)

In this breathing technique you are leading the qi into the governing vessel through the
mingmen cavity (located between the second and third lumbar vertebrae) in addition to
the normal qi circulation path, which passes from the real dan tian to the conception
vessel through the abdomen-yinjiao cavity (which resides about one and a half inches
below the navel.) This will increase the supply of qi to the small circulation path and
enhance the power of physical manifestation.
When you practice, stand with your legs opened about a shoulders width apart. Allow
both arms to relax along the sides of the body. When you inhale, lead the qi from the
real dan tian, downward through yinjiao, pass the huiyin, and then lead the qi upward.
When the qi reaches the mingmen cavity, gently push back the lower back to open the
mingmen cavity and lead the qi out to combine with the qi from the front. This qi is then
led upward to dazhui (located on the posterior midline in the depression below the
spinous process of the seventh cervical vertebra.)
When you exhale, lead the qi outward through the arms while also leading it from the
real dan tian downward to the bottom of your feet. When you have reached a deeper
level of taiji ball qigong training, use Martial Grand Circulation Breathing.
Taiji Ball Breathing (Taiji Qiu Hu Xi)
In this breathing, apply the Martial Grand Circulation Breathing into the taiji ball practice.
In addition, hold both of your hands in front of your lower dan tian with palms facing
each other. When you inhale, draw the abdomen inward, and the huiyin is moving
upward (i.e., internal ball is condensing), while the palms spread apart (i.e., external ball
is expanding.)
Then exhale to expand the internal ball while pressing your both palms toward each
other.
After you have practiced for a few minutes, you may begin to feel an invisible qi ball
forming between the palms. The longer you practice, the stronger the qi can be felt. This
is a basic foundation of taiji ball internal gong training. Eventually, you will apply this
kind of breathing through the entire taiji ball qigong practice.

Dr. Yang, Jwing-Ming, is a renowned author and teacher of Chinese martial arts and
Qigong. Born in Taiwan, he has trained and taught Taijiquan, Qigong and Chinese martial
arts for over forty-five years. He is the author of over thirty books, and was elected by
Inside Kung Fu magazine as one of the 10 people who has "made the greatest impact on
martial arts in the past 100 years." Dr. Yang lives in Northern California.
David W. Grantham has been training in martial arts for twenty-one years. He currently
holds Certificates as Coach Instructor and Chin Na Instructor and teaches at the
Hunterdon Wellness Center in Clinton, New Jersey. He offers privates, classes and
seminars on Tai Chi Ball and Chin Na. David Grantham resides in Hunterdon County, New
Jersey with his wife,and two children.
Two Keys for Regulating Your Breathing and
Circulating Qi
by Dr. Yang, Jwing-Ming, February 21, 2008


Governing and Conceptional Vessels
The keys to regulating the breathing and transporting Qi (energy) are in two places: the
Huiyin cavity located between the genitals and anus, and the palate of the mouth. The
Huiyin cavity is the connecting point of the four Yin Qi vessels and is the controlling and
releasing gate for the four Yin Qi reservoirs. When the Huiyin is pushed out, the Qi in the
Yin vessels is released and when the Huiyin is lifted upward, the Qi in the Yin vessels is
contained and condensed. For example, when you laugh out loud, your exhalation is
longer than your inhalation, and when you exhale, the Huiyin is pushed out naturally, the
entire bodys Yang is manifested and the Guardian Qi is strengthened; consequently, the
body gets warmer and begins to sweat. Conversely, when you are sad and depressed,
the inhalation is longer than the exhalation and when you inhale, the Huiyin is lifted
upward naturally, the Marrow Qi is increased and the Guardian Qi is condensed inward,
hence the body feels cooler. From these you can see that when you practice Qigong,
coordinating the breathing with the Huiyins lifting and pushing is one pf the key knacks
to governing the entire bodys Qi status.

In the past, it was common that a master would keep these two secret keys of regulating
to himself. These secrets would not be revealed to the student until he/she proved
trustworthy. They were not passed down to those disciples who were not loyal and moral.

One of the secret keys is learning how to control the Huiyin (perineum). This place is the
controlling gate of the bodys Yin and Yang. Huiyin means meet Yin in Chinese and is
the meeting place of the four Yin vessels: Conception (Ren Mai), Thrusting (Chong Mai),
Yin Heel (Yinqiao Mai), and Yin Linking Vessels (Yinwei Mai). When this gate is pushed
out, the Qi in these four Yin vessels is released, and when this gate is held up, the Qi in
the four Yin vessels is kept in and preserved. Because of this, this gate can control the
bodys Yin-Yang status. In my personal experience, this place acts as a pump or a piston
to a Qi chamber that controls the storage and release of Qi.

The other key is the palate of the mouth. Daoists believe that the palate is the
connecting place of the Conception and Governing Vessels. Normally, the palate is not
connected to the tip of the tongue and therefore the Qi is stagnant at the throat area for
uttering sound. Therefore, due to the stagnation of the Qi, the mouth is dry. The
Conception and Governing Vessels are not well connected in the mouth area. However, if
you practice your martial art or Qigong without the necessity of making a sound, then
you should touch your tongue upward to the palate at all times so as to connect the
Conception and Governing Vessels. When this happens, the root of the tongue will
generate saliva to moisturize the throat and to calm down the Yang fire, and allow the Qi
to be transported between these two main Qi Vessels without stagnation. This is what is
called releasing the heavenly water. This tongue connection is also called building the
magpie bridge (Da Que Qiao). According to a Chinese story, long ago a Cowherd (Niu
Lang) and a Weaving Maid (Zhi Nu) would meet once a year on the seventh day of the
seventh moon on a bridge across the Milky Way. The bridge was formed by sympathetic
magpies. This story has become a symbol of Yin and Yangs interacting or connecting in
Qigong practice. When Yin and Yang meet, then the body can be harmonized.

When the saliva is generated to a comfortable amount, you should swallow it and use the
mind to lead it down to the Real Dan Tian. This will help you lead the fire Qi downward to
cool down the body.

If those who are learning Taiji can apply the above two keys into their regular natural
breathing, then the accomplishment of Taiji Qigong can be achieved within days. At the
beginning, it is hard to control your Huiyins movement smoothly and naturally. In
addition, due to the positioning of the tongue, an uncomfortable and tense feeling may
be experienced at the root of the tongue. However, after you practice for some time, you
will see it will become easier and more comfortable, and your internal practice will be
more efficient and beneficial.

This subject is further explored in the book "The Root of Chinese Qigong".
Dr. Yang, Jwing-Ming, is a renowned author and teacher of Chinese martial arts and
Qigong. Born in Taiwan, he has trained and taught Taijiquan, Qigong and Chinese martial
arts for over forty-five years. He is the author of over thirty books, and was elected by
Inside Kung Fu magazine as one of the 10 people who has "made the greatest impact on
martial arts in the past 100 years." Dr. Yang lives in Northern California.
WANT TO KNOW A SECRET? WELL TOO BAD!
Even if you got your hands on a manuscript, it wouldnt have done you much good because
the writing was intentionally vague. This was known as Hiding Secrets in the Open. The
secret was there for all to see, but they were difficult to decipher. (Of course, many people
couldnt even read classical Chinese, which would probably make the manuscripts even
harder to decipher.)
What Im doing in this article would have been inconceivable to past masters. To a)
reveal the techniques for free, and b) explain them in a way that is intelligible that just
wasnt done. Of course, Im not the first. My teacher already did this years ago in his book
The Art of Chi Kung, and there are other books that discuss the technique (most of them
terrible, by the way).
So why do it? Why reveal the secrets now, especially after highlighting the dangers of
practicing them without a master?
EVERYTHING ON THE INTERNET IS TRUE, RIGHT?
We live in the information age. Its an amazing time to be alive. With a few clicks, we can get
information on virtually any subject.
But is it quality information?
We all know that the Internet can sometimes provide awful information. This is
especially true with esoteric arts like Qigong, Tai Chi, and meditation. If you go searching for
information about the Small Universe (also called the Microcosmic Orbit), for example,
youll find a ton of terrible advice out there. (I covered this subject in part 1 of the article.)
So my goal is to contribute quality information on this subject, not for self-instruction, but for
education, edification, and also for posterity. Of course, those who have already learned the
Small Universe from me or my teacher will benefit greatly from this page, which will serve as
a valuable review. And those who hope to someday learn the Small Universe from me or my
teacher will be inspired by reading these secrets.
Now, on to the techniques.
THE 7 TECHNIQUES
In my school, we use a series of Qigong techniques to open the Small Unviverse. Practicing
them in the correct series allows us to safely and effectively induce the breakthrough of the
Small Universe in a relatively short period of time. If the student has already laid a solid
foundation by practicing basic Qigong techniques like the 18 Luohan Hands, Flowing Breeze
Swaying Willow, Sinew Metamorphosis, and/or Bone Marrow Cleansing for 2-3 years, then
the Small Universe breakthrough can be induced in a matter of days (with my help, of
course).
This is quite remarkable. In the past, if a master had the breakthrough in a decade, it was
considered amazing. To do it in a few days, even after 2-3 years of diligently practicing the
basics, was unheard of. But then again, maybe we never heard of it because they kept it
secret? Who knows?
The series of techniques are as follows:
1. Belly Breathing
2. Dan Tian Breathing
3. Path Breathing
4. Submerged Breathing
5. Long Breathing
6. Forceful Small Universe Breathing
7. Gentle Small Universe Breathing
1. BELLY BREATHING
Before we can do any of these techniques, we need to master Belly Breathing. Actually, Belly
Breathing is not a Qigong technique. Its just mechanical. It involves breathing from the belly
as opposed to the chest. Good singers do this even if theyve never heard of Qigong.
If youre like most people, youve spent years breathing incorrectly. To correct this, you need
to practice two preparative exercises. The following two exercises are safe for everyone to
practice, even from this website:
Preparative Exercise #1 Book Breathing
Lie down and place a heavy book on your lower belly, just below your belly button. Breathe
naturally, but gradually allow your breathing to come from your lower belly. The book should
rise as your breathe in, and fall as you breathe out. Practice this for 5 minutes a day, separate
from your normal Qigong practice.
Preparative Exercise #2 Sitting Belly Breathing
Sit upright (but relaxed) on the edge of a chair with your back straight. Place both hands, one
on top of the other, gently over your dan tian. Try to recreate the feeling of the Book
Breathing exercise. If you cannot feel your breath coming from your belly, then go back to the
Book Breathing.
All future progress depends on your ability to do Belly Breathing easily and smoothly. If you
cant do it well, then you wont benefit from any of the other stages. Spend time with these
preparative exercises. Youll be glad that you did.
For those who know the following exercises, Three Levels to Earth and Lifting Heels are also
excellent for helping to pave the way for future progress. These two exercises from the 18
Luohan Hands help to bring the energy around the Ren and Du meridians. So if you want to
prepare yourself before learning the Small Universe, you may emphasize these techniques as
well.
Warning: If you skimmed down to here, then let me be absolutely clear: Dont try the following
exercises on your own. Youre going to hurt yourself. You can practice the preparative exercises
listed above, but not these. If you want to understand why, then read part 1 of this series.
2. DAN TIAN BREATHING
Dan Tian Breathing is a fundamental Qigong technique where, not surprisingly, you breath
energy with dan tian. My teacher sometimes uses the term Abdominal Breathing in his books.
I use the Chinese name because its critical that people dont confuse Dan Tian Breathing
with Belly Breathing. Many students, especially in America, have been confused by the term
Abdominal Breathing, which is why I have changed it.
Whereas Belly Breathing is mechanical, Dan Tian Breathing is energetic. The difference may
seem minor, but its not. Its the difference between tapping into a flow of Cosmic energy, or
just standing around and breathing for 20 minutes.
Dan Tian Breathing Technique:
1. Stand Upright.
2. Relax.
3. Smile from the Heart.
4. Clear your mind of thoughts.
5. Gently place both palms over your dan tian, one on top of the other.
6. As you breathe out gently through the mouth, gently press the palms and help the belly to
deflate. Gently visualize letting go of negative energy, stress, tension, etc.
7. As you breathe in gently through the nose, gently release the palms and help the belly to
inflate. Gently visualize taking in fresh cosmic energy from all directions toward dan tian.
Closing visualization:
At the end of the session, gently visualize a golden pearl of energy, full of vitality, at dan tian.
The energy from dan tian radiates out, in all directions, like the light from the sun.
The technique is simple, but the skill is extremely subtle, and thus easy to miss. Remember
that everything must be super gentle the breathing, the pressing and releasing of the hands,
and the visualization. If youre forcing any of these, then youre doing it wrong.
A heart-to-heart transmission is essential to acquire this skill. Once you get it, youll have the
ability to tap energy from the cosmos. As I tell my students, I honestly dont know how it
works, but I know from experience that it does work. Its an incredible technique, and I hope
that you get the opportunity to learn it one day.
3. PATH BREATHING
With this technique, we breathe energy down and up the Ren meridian (see part I of this
article). So we bring energy down to dan tian as we breathe in, and then back up as we breathe
out. In my teachers books, this is sometimes called Abdominal Breathing, which only adds to
the confusion that I mentioned above. I chose the term Path Breathing which describes the
flow of energy along a specific path to clear up the confusion.
Path Breathing Technique:
1. Stand Upright.
2. Relax.
3. Smile from the Heart.
4. Clear your mind of thoughts.
5. Gently place both palms over your dan tian, one on top of the other.
6. As you breathe out gently through the mouth, gently press the palms and help the belly to
deflate. Visualize negative energy flowing up the Ren Meridian, and out the mouth.
7. As you breathe in gently through the nose, gently release the palms and help the belly to
inflate. Visualize fresh cosmic energy coming in through the nose, down the Ren Meridian,
and down to dan tian.
Closing visualization:
At the end of the session, use the same visualization as in Dan Tian Breathing.
This is the first time we are focusing the Qi along a path. In Dan Tian Breathing, the flow of
Qi was general. Here, its more specific. Because we are directing Qi to a specific channel,
the technique is much less forgiving of mistakes, which is yet another reason to learn it from a
master.
4. SUBMERGED BREATHING
With Submerged Breathing, we sink the energy from dan tian down to hui yin, the energy
point at the perineum. This must done gently. It cant, and shouldnt be forced.
Again, Ill sound a warning. If you try to do this on your own, youre likely to mess up your
energy system. Whats worse is that it may take months for you to realize that anything is
wrong. Dont practice this without direct instruction from me or my teacher. I dont know
how to be any clearer than that.
Submerged Breathing Technique
1. Start with Path Breathing for a few breaths.
2. Then shift to Submerged Breathing as follows.
3. As you breathe in, gently bring the energy down the Ren channel from your nose to dan tian.
4. As you breathe out, gently sink energy down the Ren channel from dan tian to hui yin.
Closing visualization: At the end of the session, gently visualize a beautiful, full, silvery moon
at the bottom of a lake at hui yin. Let the pleasant moon energy gleam up at your body. At an
advanced level,you may feel a coolness at hui yin.
When you finally get the hang of Submerged Breathing, when you first feel the energy
sinking down to hui yin, its a wonderful feeling. But if you dont have enough energy at dan
tian, then you probably wont feel much. In that case, you need to continue building energy at
dan tian so that you have something to sink down to hui yin. You can build energy using Dan
Tian Breathing, or other techniques like the Warrior Postures, One Finger Zen, Lifting Water,
or the Three Circle Stance.
5. LONG BREATHING
In this technique, we breathe energy from hui yin all the way up to bai hui at the top of the
head. Its a long way, hence the name. The technique is as follows:
Long Breathing Technique
1. Start with Path Breathing for breaths.
2. Then shift to Submerged Breathing for a few breaths.
3. Then shift to Long Breathing as follows.
4. As you breathe in, gently bring the energy down the Ren channel from your nose down to
dan tian.
5. As you breathe out, gently bring the energy from dan tian, down to hui yin, and then up to
bai hui.
Closing visualization: Gently visualize energy pulsing at ming men, the vital point opposite
your navel. When this has been accomplished after some training over a few (or many)
sessions, gently focus at ling tai (opposite tanzhong, or solar plexus).
In the learning stage, youll first breathe energy from hui yin up to ming men rather than bai
hui. Then, once you get the hang of that, youll breathe the energy from hui yin up to ling tai,
the energy point in the middle of the back. Then finally, youll breathe it all the way up to Bai
Hui. Its a bit like the mercury (or whatever they use these days) gradually rising in a
thermometer.
6. FORCEFUL SMALL UNIVERSE BREATHING
This technique forcesthe full connection of the Small Universe. The Small Universe, as I
described in part 1 of this series, is a continuous flow of energy in an orbit down the Ren
Meridian and then up the Du Meridian. But there are two gaps in the flow one at the
perineum, and one between the upper and lower jaw. With this technique, we connect the
upper gap by lifting the tongue to the upper palate, and the lower gap by lifting the muscles
near the anus.
The breathing mode for this technique is called Reverse Breathing. Its the opposite of
Belly Breathing (sometimes called Natural Breathing because babies do it naturally), hence
the name.
Forceful Small Universe Breathing Technique
1. Start with Path Breathing for a few breaths.
2. Then shift to Reverse Breathing as follows.
3. As you breathe in gently through the nose, your abdomen deflates and your chest inflates
gently (the reverse of what weve been doing so far). The energy flows from hui yin up to bai
hui. Gently grip your toes, lift your perineum, and touch the tongue to the roof of the mouth
while breathing in.
4. As you breathe out gently through the mouth, your abdomen inflates and your chest
deflates. The energy flows from bai hui down to dan tian. Lower the tongue while breathing
out. The perineum and toes should be relaxed now.
5. As you are breathing out, you should also save 30% of your breath. So you breath in 100%,
but breathe out 70% and save the other 30%. As you save the breath, swallow your saliva,
and feel as if it is dropping all the way down to hui yin.
Closing Visualization: Gently feel a beneficial, glowing sun at bai hui. Later you may
experience what they call The Opening of the Five Petals.This opening is spontaneous, but
may be gently induced with gentle visualization. Meanwhile the flow of the Small Universe
continuously round the ren and du meridians is realized.
Compared to the previous techniques, this one is much more complicated. Its hard to
remember all the steps, let alone do them. This can lead to some serious energy blockages if
you do it incorrectly. A masters supervision is critical. Even with a masters supervision, its
still challenging!
I typically have students practice Reverse Breathing for a while without worrying about the
perineum, toes, or tongue. Once they can do that well, then they can add those details one by
one. I also encourage them to leave out the swallow until they are ready. Another secret is
to practice the technique called Gathering Qi from the Cosmos, which helps to teach
Reverse Breathing in a very gentle way.
This method is relatively forceful, but its also very, very powerful. For some masters, this is
the only method they had, and it worked well. We are lucky to have both the Forceful and the
Gentle Small Universe, which is as follows.
7. GENTLE SMALL UNIVERSE BREATHING
With this technique, we go back to Belly Breathing (rather than Reverse Breathing). The
technique is much gentler, and also simpler, than the Forceful Small Universe. I spent years
practicing this technique mainly because I was terrible at Forceful Small Universe
Breathing. But hey, it worked!
If youve done the other stages well, then this one should be easy.
Gentle Small Universe Breathing Technique
1. Start with Path Breathing for a few breaths.
2. Proceed to Submerged Breathing for a few breaths.
3. Proceed to Long Breathing for a few breaths.
4. Proceed to Forceful Small Universe Breathing for a few breaths.
5. Proceed to Gentle Small Universe Breathing, as follows.
6. As you breathe in gently through the nose, the tip of your tongue touches the upper palate,
your abdomen inflates, and the energy flows in to dan tian.
7. As you breathe out gently through the mouth, your tongue relaxes, your abdomen deflates,
and the energy flows from dan tian down to hui yin, up to bai hui, and out your mouth.
Closing Visualization: Gently visualize a smooth, continuous flow down the Ren meridian
and up Du meridian. Later just enjoy the realization of the Small Universe.
What is the realization of the Small Universe? Its when it flows automatically, and you just
enjoy it. You no longer need to actively visualize because the Small Universe has its own
momentum.
PUTTING IT ALL TOGETHER
Once youve been through all of the techniques, it may not be necessary to continue using
each of them. This depends on your developmental stage. If you succeed in opening the real
breakthrough of the Small Universe, then you may only need to continue practicing one of the
final two techniques.
At an advanced level, you can add the Goat-Riding Stance. The techniques are done exactly
the same, except for the addition of the stance. Adding the stance magnifies the power of the
technique, but also magnifies the risks. Both your stance and your Small Universe better be
really good before you even attempt this!
CLOSING
So thats it. Weve talked about the risks and rewards of learning the Small Universe, and
weve talked about all 7 techniques. I hope that Ive succeeded in educating you about this
amazing Qigong technique. I also hope that youre excited to learn it not so excited that
you try to learn it from a website, of course, but excited enough to keep practicing the basics.
In a future article, Ill talk about the Big Universe, and how it relates to the Small Universe.
Drop me a comment below if you have questions. Or if you havent already gotten your free
ebooks and free lesson, then make sure to grab them here. If you liked this article, then please
share it using the Facebook, Twitter, and Email buttons below.
Zenfully yours,
Sifu Anthony
Anthony Korahais is the director of the Flowing Zen Studio, and the Chief
Instructor certified in the U.S. by Grandmaster Wong Kiew Kit. He lives in Gainesville,
Florida with his wife, Dr. Akemi Borjas Korahais, but teaches Tai Chi, Qigong, and
Meditation all over the world. To contact Sifu Anthony directly, click here.
The Real Truth About the Small Universe Qigong
Written by Sifu Anthony on October 17, 2012

So youve learned all 18 Luohan Hands, all 12 Sinew Metamorphosis,
and all 5 levels of Bone Marrow Cleansing. Youve learned it all, right?
You aint learned nothing yet, kiddo.
In the Chinese classics, the Small Universe (, or xiao zhou tian) is often referred to as
the ultimate Qigong technique. In other words, all other forms of Qigong pale in comparison.
But dont worry. If youve been faithfully practicing the Qigong exercises I mentioned above,
youre still on the right track. In fact, if you havent spent a few years practicing those
exercises, then youll probably just hurt yourself with the Small Universe.
ARE YOU READY?
In some Qigong schools, they teach the Small Universe to beginners. This is madness. Its
like teaching a toddler to drive an 18-Wheeler. I mean, what could possibly go wrong?
I think its totally irresponsible to teach this technique to someone
who is not ready. The risk of messing up their energy system is high, and the chance of
success is low. In other words, the most likely result is that the student will get hurt, and the
least likely result is that the student will get benefit.
If you think that Im exaggerating, if you think that Qigong cant do any harm think again.
Youd be shocked at how many people hurt themselves by practicing the Small Universe
before they are ready. Its more common than you might think. Ive even seen students end
up in the emergency room as a result of practicing it incorrectly!
As an aside, Ive seen the same with the Yoga technique called Kundalini. Many people have
come to me to heal the damage done by Kundalini Yoga. Im not a yoga master, but its
obvious to me that Kundalini, which involves bringing energy from the chakra (energy
center) near the anus up to the chakra in the head, is an advanced form of Qigong. Its
definitely not for beginners.
Does all this scare you? Good! The Small Universe is powerful. Have some respect for it, just
like you would for an 18-Wheeler.
CLEARING BLOCKAGES
Most students are not ready for the Small Universe simply because they havent spent enough
time clearing blockages.
1. Mental Blockages
The Small Universe requires a well-trained Zen mind. If your mind is unfocused, if you are
still distracted by random thoughts, if you cant let go of the internal dialogue then youre
not ready for the Small Universe. Simple.
2. Physical Blockages
If your structure is off, if one shoulder is higher than the other, if your pelvis is rotated, if your
posture is bad these things need to be fixed before attempting the Small Universe. And if
you havent spent years doing Qigong, then I can almost guarantee that your structure is off.
3. Emotional Blockages
If you suffer from emotional blockages, like anxiety or depression, then youll probably just
make them worse by practicing the Small Universe. Why? Because youre adding pressure to
clogged pipes. Anxiety, for example, is caused by energy blockages in the Spleen and
Stomach Meridians. You need to clear these blockages before adding any pressure to the
pipes.
4. Pain
If you have any kind of chronic pain whatsoever thats a blockage. Ideally, you should be
100% pain free before doing the Small Universe. As a compromise, students can still have
some lingering pain, assuming that theyve already gotten rid of a lot of it already.
The best way to clear all of the blockages mentioned above is to spend 2-3 years with the
basics the 18 Lohan Hands, Sinew Metamorphosis, and Flowing Breeze Swaying Willow.
Too impatient to wait for that? Too bad. The truth doesnt change according to your ability to
stomach it.
THE BREAKTHROUGH
The Small Universe is more than a technique; its an energetic breakthrough. It actually
marks a developmental shift in your energy system. Traditionally, it was also the mark of a
real master. In fact, past masters would throw a celebration when the finally had the
breakthrough.
When you achieve the Small Universe, the energy flow along the Ren and the Du meridians
starts to flow freely. The Ren meridian runs from your chin, down the center line of the torso,
all the way to the perineum (between the genitals and the anus). The Du meridian runs from
the perineum, up the center line of the back, around the top of the head, down the nose, and to
the upper lip. When these two meridians connect, you form the Small Universe down the
Ren, and up the Du, in a continuous loop.
REAL AND FALSE
What we are shooting for is called the Real Breakthrough of the Small Universe. Along the
way, we may also experience what is known as the False Breakthrough. Whats the
difference?
The False Breakthrough happens spontaneously to students whove been practicing basic
techniques and clearing blockages for a few years. In the False Breakthrough, the two
meridians are not continuously filled. Small bubbles of energy travel around the loop,
giving the sensation of the Small Universe.

In the Real Breakthrough, the energy is continuous, with no gaps, along the entire loop.
Instead of bubbles traveling around, you have a continuous stream. A high-level master (like
my teacher) has a wide, powerful stream. A younger master (like myself) will have a thinner
stream. But the key factor is that both of our streams are continuous.
Over the years, Ive met a lot of people who learned The Small Universe from other teachers
(or from books). After just one look at them, you can tell that they havent had the Real
Breakthrough. Heck, you can tell they havent even had the False Breakthrough.
How can you tell?
Its obvious when someone has had the Real Breakthrough. The person looks vibrantly
healthy, their skin is radiant, their eyes are clear, and there is a palpable sense of both energy
and calm coming off of them. Meanwhile, the people I described above looked pale, weak,
and their eyes were dull. When I asked them about their health, they admitted that they were
still in pain. And theyll remain that way until they stop practicing the Small Universe and
switch to more basic techniques.
BENEFITS OF THE BREAKTHROUGH
If there are so many risks, and if other types of Qigong bring so many benefits, then why
would anyone want to practice the Small Universe? Its a fair question. Here are some
reasons:
Eliminating 100 Diseases
It is said that when you complete the Small Universe, youll eliminate hundreds of diseases.
Actually, what it means is that youll keep 100 (the ancient Chinese way of saying many)
diseases at bay. To have the Real Breakthrough, you need to be relatively healthy already. But
when you have the breakthrough, you step into a new realm of health. My teacher says that
illness and disease just bounce off of the Small Universe. In my experience, this is a pretty
accurate description.
Never-ending Energy
If you practice Qigong in general, your energy levels should jump. But with the Small
Universe, theres something new. In my experience, it seems like the Small Universe
produces its own energy, almost like a generator. This happens continuously throughout the
day, even when youre not doing Qigong. My teacher is a good example. Keeping up with the
man is virtually impossible, even for me. Typically, when we host him in our town, my wife
and I have to set up shifts to take care of him. He just goes and goes and goes, all day, without
any lulls in his energy. And then he sleeps 4-5 hours a night, and does it again the next day!
Longevity
Obviously, I cant verify this one from personal experience (yet!), but I can make some
reasonable predictions. My teacher, who is almost 70 as of this writing, looks 50 and says that
he feels 20. Similarly, people are usually surprised to hear that Im 40. Since I feel better at 40
than I did at 30, since Ive steadily gotten rid of aches, pains, and illness, and since my my
body is functioning better than ever, I think its fair to assume that it will last a long, long
time. How long? Modern scientists say that humans have the capacity to live at least 120
years. (The oldest woman in the world is currently 130.) Of course, there are legends of
ancient Chinese masters living to be much, much older than that. Is it true? If they had the
Small Universe, who knows?
Martial Qigong
The Small Universe serves as the foundation for several Martial Qigong methods, like
Cosmos Palm and Iron Shirt. Although you can do arts like these without the Small Universe
(I did for years), its a totally different experience after the breakthrough. Its incredible to
feel the Small Universe flowing while you practice these other methods. It has to be
experienced to be understood.
Party Rocking
Its true. Having the Small Universe allows you to get away with more, shall we say,
transgressions. Of course, this shouldnt be your main motivation, but Ill admit that its a
nice perk being able to stay up too late on occasion, or drink a few beers with friends, or eat
stuff I shouldnt eat. My teacher is famous for eating copious amounts of ice cream, sugar,
and sweets. How does he manage it and still look so young? Because the Small Universe
protects him.
Spiritual Cultivation
The Small Universe also opens up new realms of spiritual cultivation. All great spiritual
masters had the Small Universe, even if they never knew what it was called or specifically
practiced the techniques. From years of meditation, the Small Universe opened naturally in
them. And once it does, it allows for deeper states of meditation.
THE TECHNIQUES
In part 2 of this series, Ill talk about the actual techniques of the Small Universe. With a
better understanding of the risks vs. rewards, I going to assume that you wont start practicing
this advanced form of Qigong from a web page. And if you do, despite all the warnings
well, I cant think of a better example of karma in action.
One final warning. If you mess yourself up, there are very few people in the world who can
fix you. Im one of them. Now, Im a compassionate guy, and Ill do my best to fix you up.
But I also reserve the right to make fun of you. I mean, what were you thinking?!? Someone
tells you not to touch the hot iron, so you go and touch it? Sheesh.
Zenfully yours,
Sifu Anthony
Anthony Korahais is the director of the Flowing Zen Healing Center, and the
Chief Instructor certified in the U.S. by Grandmaster Wong Kiew Kit. He lives in Gainesville,
Florida with his wife, Dr. Akemi Borjas Korahais, but teaches all over the world. To contact
Sifu Anthony directly, click here.
Tqio io tqc ivtcvo cvc qiqeo oot tqot _ovvc_to tqc Au (Io=cviv) ovo tqc Pcv (Xov_cttio
v) otiituo cioiovo. Tqc |uv_tiov o| tqc otiituo cioiovo oc to |uio ut o coc=oi o| ui
ovo |ooo, otcoo kiovc iv, o tcvoto coocv_c, tqouqout tqc |oo, ovo oooiot iv tqc _i_u
otiov o| totc_ti=c ui, o ui tqot tc=cvto iv=ooi=c totqocvo. Tqc 8 otiituo cioiovo outt
tqc 12 cuo cioiovo eitq ui. Tqc ivtco_tiov o| ui tqouq tqc Au ovo tqc Pcv cioiovo io t
qc ivtco_tiov o| ov ovo iv cvc cotc_ti=c. It io tqouq tqc to_ti_c o| uoiv tqc i_o
_ooi_ o|it tqot ovc _ov c||c_ti=c cuotc tqc cvc o| tqc oovo (oiiotiov).

The Three Passes (Locks):
These are three places on the Du vessel difficult for the zhen qi to pass.
uiot Ao_k:
1) Ociu/Xqovuiov (Aov Etov): uvoc _o__; _ovvc_tiv toivt o| Pcv
Ec_ovo Ao_k:
1) Aivtoi (Etiit Hot|o): |coe T6; uv_tiov toivt |o o_o_ooi_ o|it oo it cvtco |o o
o;
2) 0ioi (Xittiv Etivc): |iotco oioco o| ivcv
Tqio Ao_k:
1) +u,qcv (0ooc O__itut): |ooc
OI IONI: Tqc At o| Xuti=otiv Evc
THEOP+: Tqc Aio_itivc o| Xuti=otiv Boo, Mivo, ovo
Etiit
Ac|ivitiov:
Oi Iov is the art and skill of training qi. It is the method of
using subjective initiative (intention) to get physical and
mental exercise. In order to attain physical and mental
holistic accomplishment one must coordinate thought,
posture, and breathing. Physically, qi gong optimizes organ
functions and maintains dynamic equilibrium. Energetically,
qi gong enables the storage of energy by reducing energy
consumption and increasing energy accumulation,
producing the effects of harmonizing yin and yang, cleaning
the channels and collaterals, and emitting external qi.
Oi Iov io |ooco ov tqc TXM tqcoico o| ivov, |i=c c
ccvto, ovo ivuo (cioiov_ootco).
Various Names:
ivui: tootiv ovo _ovou_tiv ui
uuui: tokiv ui
Tuvo: ctiotiov ovo ivotiotiov
Aooiv: ivou_iv ovo _ovou_tiv ui
Avuioo: ooooc
Equoqu: |cotq _ouvtiv
Zuo_qov: oittiv coitotiov
Eqiui: i=iv ov ui
0iv,uo: oittiv oti
Ooov: iv cc_ioco
Practice Types:
Nciov: ivtcvo to_ti_c
Ooiov: ctcvo to_ti_c
Pc|ivccvt io Mcit:
Refinement of the senses happens on all levels of consciousness, and is the focus in the practice of qi
gong. This translates as qi work, or merit of qi. Qi Gong optimizes physical health, clears the mind,
and enlightens spiritual goals. Qi Gong practice coordinates posture, breath, and an empty mind that
is alert to correcting the tasks of acting, feeling, and thinking into form, force, and substance,
respectively. To correct means to refine. Form is the diligence of the body. Force is the discipline of
the mind. Substance is the devotion of the spirit. The substance of spirit gives flavor to the force of
mind that positions the form of body. Refinement of the senses is the process of merging form, force,
and substance into the original essence of all things, a quality that has no name. This quality without a
name is temporarily given the name, Tao. While practicing qi gong one should be thinking of nothing
but this essence of life, located in the dantian (field of the immortality elixir). By keeping to the
essential source, one gains the accomplishments of longevity, prosperity, and happiness.
AANTIAN (THE EAIIP uIEAA/M+ETIXAA HAEE): Tqc Eoocv_c o| Oi Iov
Aov io tqc ioto cii. Tiov io tqc |ico o| ottcvtiov. Tqc oovtiov io ov oco eqcc ,qcv (tuc)
ui io o__uuotco ovo otoco. uo_uoiv ov tqc oec oovtiov covo |o_uoiv ov tqc _cvtc o| o
=it ovo tqc coocv_c o| i|c. Tqcc oovtiovo qo=c |ccv oo_ucvtco.
Tqc Eii uicoo: Tqc Tqcc Xcvtco
Tqcc oc oi||ccvt otiviovo ov tqc o_oitico o| tqc tqcc oovtiovo.
Yttc Aovtiov: Mcvto Xcvtc
1) Nieov (Muo Bo)/Boiqui (Huvoco Mcctivo): tot o| tqc qcoo
2) Zuuioo (Hocvito Oi|i_c): 3 _uv ivoioc ivtov; _cvtc o| qcoo
Miooc Aovtiov: Eotiovo Xcvtc
1) 0iovov (E_oct Hoo_c): ivoioc oqov,qov; _cvtc o| _qcot
2) Ivoioc oqcvuuc: _cvtc o| o=it
Aoec Aovtiov: Hqoi_o Xcvtc
1) Oiqoi (O_cov o| Oi): eqcc uiqoi ovo ivcv _ovvc_t ouiv o|ooivo _ovto_tiov
2) Huiiv (Xov=civ +iv): tcivcu
3) +ovuuov (Houiv Etiv): uvoc |o o| |oot
Kcctiv to tqc Moti_o Hooo:
Concentrating the mind on the lower dantian can eventually promote the control over involuntary
bodily functions like respiration and pulse. The lower dantian is the hinge of the transformation
(ascending/descending, opening/closing) of zhen qi, the origin of the jing-luo system and zang-fu
organs, the confluence of yin and yang, the gate of fire and water, the gate of respiration, where the
man stores reproductive essence, where the woman nourishes the fetus, and the essence and creator
of life itself. Constant focus on the lower dantian can prevent and cure disease.
+IN ANA +ANI: Tqc Hooit o| Oi Iov Ho_ti_c
Pcotiotiov o| +iv ovo +ov:
Exhalation is excretion and yang while inhalation is tonification and yin.
Eqootiov ocvoo ui out, |civ tqc otcviv o| ov; ivqootiov |ivo ui iv, |civ tqc _ooiv o|
iv. Tcoouco Mio o| Oicvto Mcoi_ivc
FIRE AND WATER: Mo=ccvt ovo Etivcoo
Ecck o=ccvt eitqiv tqc _ovcoo to oqivc tco_c|u, ctuviv tqc |ic; i| tqc |ic oocovt ct
uv, it |ico oeo. Aook |o _ovcoo iv tqc o=ccvt to _ovocvoc, oooiv tqc eotc; i| eotc io v
ot oooco tqcv ovc eitqco.
Ho_ti_c Mooco:
- Etoti_: A_ti=it o| tqc ivoo ei to _ovou_t tqc o=ccvt o| ivtcvo ui to otqc
iv tqc oovtiov eitqiv o oti |oo
- Avoi_: Tovuui o=ccvt o| ivtcvo ui eitqiv tqc o_ti=it o| tqc |oo
Empty and Full:
This is simply the transference of attention from the mind to the lower dantian via the will. This is the
practice of flipping the positions of fire and water; cooling the head with water and warming the vitality
with fire. Keeping the water above and the fire below is the intention of the firing process.
- Upper Body (Head/Chest): The mind must be empty and sharply alert to send the qi and
breathing to the root (lower dantian)
- Lower Body (Lower Dantian): When the mind is stabilized in the root it can be full and
substantial
Attotiotc Toiviv Tic:
Toiviv iv A__ooov_c eitq tqc Ecooovo (Movtq):
Etiv ovo ouc vouioq ov, |o ovo eivtc vouioq iv. Eu Ocv
Toiviv iv A__ooov_c eitq tqc Hou:
Toiviv qouo _ocotovo to tqc outc|i_io _i_uotiov o| cvc cioiovo eqi_q io ctcooc
o iv teo qou iv_ccvto |o co_q cioiov.
+ov Hours:
- Povc: 11t11o (T,u, Xqou, +iv, Moo, Xqcv, Eou)
- Evccti_o: +ov ctovoo, iv _ovto_to
- Hc|cco Ho_ti_c: Ooi Iov
- Hc|cco Tqcot: Etcvtqcv ov
+iv Houo:
- Povc: 11o11t (Ou, Oci, Eqcv, +u, Equ, Hoi)
- Evccti_o: +iv ctovoo, ov _ovto_to
- Hc|cco Ho_ti_c: Nci Iov
- Hc|cco Tqcot: otcvtqcv iv
Av_icvt Ioco Houo |o Xuti=otiov o| Eii Hcct (Zqcv Oi):
- T,u (11t1o): ovc ov, |i=c ivo
- Ou (11o1t): ovc iv, |i=c ovo
- Moo (5o7o): |ou ovo, teo ivo
- +u (5t7t): |ou ivo, teo ovo
Attotiotc Toiviv Aic_tiov:
A__ooiv to tqc |i=c cccvt tqco, qco=cv |ooico, o tqc to_titiovco ocvoiti=it, _ctoi
v oic_tiovo o |c oc ottotiotc |o o toti_uo tic o| to_ti_c.
Five Elements:
Each of the four directions are designated as yin or yang. In five element theory, each viscera relates
to a particular direction and element. When practicing, one can face the direction corresponding to a
specific deficiency.
HPAXTIXE OITH uIE EAEMENTE
io_co Aic_tiov Eccvt Hooit

Ai=c Eoot Oooo +ov
Hcot Eoutq uic +ov
Etccv Xcvtc Eotq

Auv Ocot Mcto +iv
Kiovc Notq Ootc +iv
Sun, Moon, Stars:
Facing the moon, sun, or stars can influence the conducting of qi.
- Euv: ov
- Moov: iv
- Bi Aittc: =ioouo ui
THE EYBAIMATION Ou THE THPEE TPEAEYPEE:
Iocvti|i_otiovo:
Three Treasures:
0iv: tcvoto coocv_c; =itoit; to_coti=c cvc
Oi: uvi=coo i|c |o_c tqot ououvoo, tccotco, ovo |ivoo c=ctqiv
Eqcv: otiit tqot qoo tqc totcvtio to |c_oc ioto ovo co=c tqc __c o| civ_ovotiov
The Qi Gong Training Process:
1. Xov=ct tqc iv ivto ui
2. Nouioq tqc oqcv eitq ui
3. Pc|ivc tqc oqcv ivto votqivvcoo
4. Crush the nothingness
The refinement process can be thought of as exchange of ones material and emotional desires for the
conception of a holy child, ones spirit. This is the birth of ones correctness. As this correctness is
maintained the spirit grows closer to its source, heaven.
Steps of Spiritual Sublimation:
1. Buio tqc |ouvootiov
2. Pc_ci=c oti_o _ov_cttiov
3. Ho |ctuo i=co oivo o| qo tcvov_
4. Bitq o| qo |o|
5. Nuoiv tqc qo |o|
6. Moivtoiv ovcvcoo o| |o| ovo otqc
7. Decide whether to forsake the old body or continue worldly service humbly
+ou kvoe eqot io |iqt, |ut ou eouo otqc kcct to tqc ook oo tqouq ou kvce votqiv.
Mootc Ni
Aoo,i ooio, O|c_to oc ov, co_q ctuvo |o_k to ito oot. Oqcv it ctuvo to ito oot, it co
vo _ovcoo. It ooo covo ctcotiv i|c.
Xov_cvtotc tqc ui to co_q oo|tvcoo, ou oc o|c to |c ikc o |o|.
Aoiv tqc Yvooiv
To know what is, one must know what is not. Refining the senses means a daily decrease of the
unnecessary, or the elimination of irrelevancies in feelings, thoughts and actions. Decreasing the
irrelevant increases the relevant. By eliminating irrelevancies, feeling, thought, and action can become
concentrated into substance, force, and form, promoting the efficiency of the doings of the self. But to
eliminate doesnt mean do nothing. Doing nothing eventually causes deficiency. Doing without
coarseness will lighten the stress load and clear clutter from the mind, allowing advancement of the
self. In the practice of refinement, when interacting with the external world, the self should screen
unnecessary input and filter unnecessary output. The refinement process consists of:
1) Xcovoiv, or clearing out the irrelevancies so that the subtle structure can be recognized (being
able to feel qi)
2) Acoviv, or accumulating information through the experience of refinement (building a reservoir of
qi)
3) Mo=iv, or using the qi to nourish honest self-expression (letting the spirit return to the source of
creation)
Doing the undoing benefits physical health. Speaking too much damages the chest (zhong) qi.
Thinking too much injures ying qi, or the spleens ability to transform food and make blood. Eating too
much causes stagnation and dampness of blood and qi. Drinking alcohol too much, taking drugs, or
smoking intoxicates the liver and blood. Looking too long also injures the liver. Being angry injures the
livers ability to regulate the smooth flow of qi. Too much sexual activity injures the kidney qi and
depletes the life essence (jing). Listening too long injures the kidneys. Worrying too long injures the
heart.
A Taoist proverb says, Food is better than medicine for increasing health. Using qi to improve health
is better than eating food.
Tqc oc| kvoeo eqot io cc=ovt |o tqc oc| | tcciv ivto tqc oou_c o| ito |civ.
ucciv Oi
ucciv tqc ui, o tqc otqci_o _uoqiov o| cvc, i=co ovc |cic| iv tqc uvoccv cvc |o_c. Tq
c oc ovc |cco tqc ui, tqc oc ovc covo o|out eqot to oo eitq it. Oqcv tqc ui io |ct, ovc o |
cc o tco_c|u, eo, _oo, o cc_ti_o tiviv ocvootiov. Youo tqc tiviv |civo iv tqc |i
vctito ovo tqc oivto. Tqc tito o| tqc |ivco ovo toco, ovo tqc ooco o| tqc |cct, ok tqc o_o
tiovo o| tqc ivec toivto o| tqc ui cioiovo, eqcc tqc ui |oeo uui_kcot ouiv tovoitiov |
o ctcvo to ivtcvo. ucciv tqc ui |ivo o ocvoc o| |uvcoo, o oeocvcoo o| tqc oc|o
_ovvc_tiov eitq tqc uvi=coc. ucciv tqc ui io tqc ctii_o _ov|iotiov o| tqc _ov=coiov o| =
itoit ivto ui.
Buioiv Oi
Once the qi is felt, one begins building up a qi reservoir (the yellow court), located about 1.5 inches
below the navel and about 3 inches deep, in the centroid of the self. The centroid is called the lower
dantian, where the points qihai and mingmen touch during inhalation. Building the qi actually means
refining the qi to nourish the spirit. Refinement of qi is the condensation of qi. Condensing qi has the
quality of wiryness associated with the practice of bone marrow washing. This is the practice of
breathing the fresh qi into the deepest core, the bone marrow, and exhaling the toxins.
Mo=iv Oi
After enough qi is built up, the qi can be moved. Let go of the mind to open the door to the spirit. This
is necessary in the process of sublimating the spirit. This is the practice of letting go of the spirit.
Refining the spirit into nothingness has an empty quality. This is responding like an echo and adapting
like a shadow.
Ov_c tqc otiit qoo |ccv ccooco, ov outoioc c|ccv_c toivt _ov |c |o_uoco ov. Tqio io tqc to_
ti_c o| _uoqiv tqc votqivvcoo | okiv tqc oc_ioiov to ivtcotc oeocvcoo, o ctovo tqc oti
it. Etovoiv tqc otiit io qovcot oc|ctcooiov. Tqio io tqc oc_ioiov to |oookc tqc |oo o t
o _ovtivuc eoo oc=i_c. Iv eoo oc=i_c, o=iv tqc ui _ov |c ctcooco oo o tovo|c o|
ui |o ovc tcoov to ovotqc. Tqio io ov otti_otiov tqot _ov ooo |c uoco eitq otio oto o
vo qcoiv oto.
3A E||i_icv_: Aiicv_c, Actcivotiov, Ac=otiov
Learning can be painful because it is through our mistakes that we correct ourselves. Refinement
therefore requires a diligent body, a determined mind, and a devoted spirit, to persevere in the
consistent practice of learning. The intelligence of the body grows through the refinement of its
actions. The more efficient one acts, the closer one advances to the source of subtlety. In other words,
the lighter the burden, the freer the movement; thrift supports spontaneity.
Oi Iov is a twenty-four hour a day activity. Be ready to move at a moments notice and never give up.
To tuouc Too, tqc |oo uot ivotiv_tuo i=c oeo ito coou_c eitq tqc uioov_c o| ov uvoc
otovoiv ivo |o tqc tiv_itc o| _uti=otiv tqc otiit oo tqot it o ctcoo itoc| qovcot
, eitqout coiotov_c. To uvocotovo tqc otiit, tqc |oo uot iqtcv ito ooo tqouq tqc c|ivc
cvt o| =itoit. Tqc tqoi_o |oo c|ivco itoc| | |octtiv itoc|, o iooiv itoc| o| tqc tq
oi_o icc=ov_ico. Oqcv tqc tqoi_o |oo qoo |ccv _coco o| icc=ovt o_ti=itico, tqc o
u|tc otu_tuc o| ui _ov |c _otctc coi,co. uocttiv utiotc covo toiviv tqc |oo,
ivo, ovo otiit to outtot co_q otqc oo tqot cotovoco _oc votuo. Oqcv ui ov |oo _o
v |c to_ti_co eitqout tqc tqouqt o| tqc ocuucv_c, tuc |cvc|it _ov |c ottoivco.
0iv Eu|iotiov:
ito Eou_co o| Oi: Xoc_tiv Bcotqiv, Eotiv, ovo Ecctiv
Transforming vitality into energy for mental clarity is called getting the medicine.
Tqcc oc tqcc coocvtio oou_co o| =itoit: |cotq, |ooo, ovo occt.
If one eats too much, food will stagnate, toxins will accumulate, and one will become tired. Spend time
before eating to generate saliva. Swallow all saliva. Saliva will fill some space in the stomach, so to
prevent over-eating. Swallowed saliva collects in the lower dantian to form the immortality pill, or the
egg of the spiritual embryo. Chew every bite until food is liquidated.
Avoid ice cold food and drink because it prevents the qi from moving upward. Drinking alcohol effects
concentration, judgment and sensitivity. Avoid caffeine and strong tastes because they interfere with
leading the qi upward as well as cause disturbances in the digestive system.
Get the right amount of sleep. If one sleeps too much, one will become tired. Maintain a conscious
sleeping posture to control dreams. Bright dreams are a reflection of a calm spirit, that is housed in the
heart. Protect and nourish the heart during sleep. When sleeping on the side, choose the right side.
Because the heart is more on the left, there will be less weight over the heart. Place the right hand
under the right ear and the left hand on the left leg. The left foot rests behind the right knee. If sleeping
on the back rest the left hand in the center of the chest and the right hand just below the navel.
Aiotcv to votuo (ooe, occt) |cotqiv iv ooc to ct _ovto o| cootiov. Oqcv coco tqc
ivo _ov |c qott. Oqcv qott ooi=o io votuo cvcotco. Hottivcoo io kvoeiv _ovtcvtcv
t. Xovtcvtcvt io tqc c_ovitiov tqot ovc qoo cvouq (cvc). Tquo, qottivcoo io cvc |civ |u
|ico. I| ovc io octcooco, ovco cvc c=c ei |c oe.
Brain Participation:
The brain generates ideas that govern thoughts, spirit and qi around ones field. The brain is the main
source of EMF (Electro Motive Force) which increases mental concentration for stronger and more
smooth flow of qi. A healthy brain raises spirit vitality. Understanding is the key to long life. When brain
cells are at an increased level then sensitivity is increased. Sensitivity is the key to good health and
longevity.
The brain is the sea of marrow which is ruled by the energy of the kidneys. The kidneys are also
responsible for growth and reproduction. Therefore, the kidneys are responsible for semen
(spermatozoa for men and ova for women) production. The semen is the main source of human
energy, via vitality. The four qi vessels (Yangqiao, Yinqiao, Yangwei, and Yinwei) of the legs receive
their qi from semen conversion. At midnight, the qi circulation about the microcosmic orbit reaches
huiyin that stimulates the genitals to interact with the dantian qi. Sublimation of jing causes the qi in
these four vessels to become deficient, so more essence may be converted.
To practice sublimation, lead the qi upward, returning the essence to nourish the brain. When the brain
is full it becomes energized with clear thoughts and is able to function more completely. When more of
the brain is able to be used, the shen can be raised through increased sensitivity and effective
thinking. This allows the spirit to remain after death of the physical body. To reach this level one must
first let go of all material thoughts and emotions. The Chong vessel is the most responsible vessel for
the sublimation of spirit due to its capability of regulating the kidney meridian and mutually supporting
the Ren meridian.
THE THPEE KE+E:
Tqc tqcc kc cccvto o| ui ov oc tqc cuotiov o| tqc |oo, cuotiov o| |cotqiv, ovo c
uotiov o| ivo. Tqc tqcc kco uot oiutovcouo _oooivotco to o_qic=c oiiotiov.
Moocotiov o| Toiviv Auotiov ovo Accc: uic Xovto
Auiv tqc ui ov toiviv ctcicv_c (tqc |iiv to_coo) ovc oqouo oocotc tqc ouotiov ovo oc
cc o| toiviv iv o__ooov_c eitq tqc _qoviv _ovoitiovo, o oct tqc totc iitotiovo ovo vot
|oi to c_ovi,c tuviv toivto (tcoko ovo =oco). Ioetq |o toiviv o__otioqcvto oc
votuo oo ovo oouo.
General Settings:
- Mivo: tqc ei to toiv oqouo |c cvtc ovo toticvt (vcitqc |octtiv vo oioiv)
- Bcotqiv: oqouo |c votuo, ooe, otcoo, ovo c=cv ooeiv tqc votuo |ooti
ov o| ui ovo cotiotiov, |cc |o tqc ei
- Hootuco: oqouo |c votuo, coco, ottotiotc, ovo _o|oto|c
Concurrent Training and Nourishing:
Toiviv: |oo o tootuco uoco to _ovou_t ui; =ioouo |cotqiv
Nouioqiv: ctcvioqcvt o| =itoit ovo cvc o|tc toiviv; cvtc |cotqiv
Boo Hootuco: E||i_icvt Tovo|oiv itoit ivto Evc
Pcuotiv tqc |oo eitq _oc_t tootuc uoovtcco oootq cotiotiov ovo ui |oe; oootq |o
eiv ui coco ovo _ov_cvtotco tqc ivo; o _o ovo oct ivo tovoutco tqc =itoit o| tqc
|oo ivto ui.
Bc Aikc A Tcc:
Imagine feet walking underground. Qi Gong practice begins with establishing the root. To refine the
body, one must first root deep into the earth. If sitting, this connection is at the perineum (huiyin). If
standing, this connection is made through the soles of the feet (yongquan). Rooting is accomplished
by putting the mind under the connection point. Visualize it spreading out underneath the earth. Like
water flowing downstream, the mind must search for the lowest point. Putting the mind in the lowest
point is humble. The one who is last in line, follows first- the ultimate follower. Initially, a tingling
sensation may be felt at the soles of the feet, or at the perineum and begin tracing the meridians up
the leg or the back. Once the root is established, one cannot be knocked over and proper growth can
begin. Zhen (true) qi flows through the cosmos like water. Since the mind regulates the interaction of
heavenly and earthly qi, the mind must be like water. It becomes formless in order to assume all
forms.
All joints must be slightly bent but extended to allow for the qi to circulate.
The bottom becomes heavy and the top becomes light, like a tree blowing in the wind. The tailbone is
tucked in and the head is pulled up from under the base of the skull by heaven so that the vertebrae of
the spine hang loosely, like a string of pearls. The qi can be circulated efficiently when proper posture
of the spine is maintained.
A tcc io ikc tqc c|ivco oc|. Tqc _oc_t o_tiov io tqc |ov_q o| tqc _oc_t tqouqt, eqi_q io
tqc tuvk o| tqc _oc_t |cciv, eqi_q io tqc oot. Tqc _oc_t |cciv otouto |o o occo tqot i
o tqc coocv_c o| ito i|c. I| tqc occo otouto ivto o tcc, tqcv it to=co it qoo |ccv iv qoov ei
tq tqc cccvto. Tqc oiqtcot oioqoov o| tqc cccvto _ouo _ouoc tqc occo to tcioq. Oi t
qc |oic occo uvcooq ito totcvtio to |c_oc cvcotiovo o| tcco?
Eittiv iv Xqoi:
- Eit ut otoiqt (otivc cc_t)
- Ectootc kvcco oqouoc eiotq otot ovo ot ov ovc o| 90
- Place feet firmly on floor
- Ho_c qovoo votuo ov kvcco o tqiqo
- Pco oqouoco
- Aoe iv _qcot oiqt
- Pco o|oocv
- Close eyes slightly
- Kcct outq _ooco
- Ho_c tqc tit o| tqc tovuc ooivot tqc oo| o| tqc outq
Eittiv ov uoo: ucc Ac Xoooiv, Aotuo, Ho|Aotuo (Eivc Ac Xoooiv), Zo,cv, Buttc|
, Ho|Buttc|
- Hu |o_k qito |o kvcco ovo to_c quiiv |i ov tqc |oo
- Acvtqcv otivc (tu ut eitq o__itut ovo |oiqui)
- Hovoo to_co ov kvcco (ucqoi) o iv |ovt o| o|oocv (too ut eitq tqu| iv ooo
v; cv: c|t qovo ov tot o| iqt; eocv: =i_c =coo)
- Pco oqouoco
- Aoe iv _qcot oiqt
- Pco o|oocv
- Close eyes slightly
- Kcct outq votuo _ooco
- Ho_c tqc tit o| tqc tovuc ooivot tqc oo| o| tqc outq
Supine Lying:
- Aic ov |o_k eitq tioe to ootc |oo
- Ho_c qovoo ooivot oioco o| co o ovc to o=c tqc otqc ov uiqoi (too ooev)
Latericumbent Lying:
- Aic ov oioc (iqt tc|cco) eitq tioe
- Bo_k io otoiqt
- Bcvo vc_k oiqt |oeoo
- Bcvo uttc c eitq uttc |oot |cqivo kvcc o| oec c tqot io otct_qco otoiqt
- Ho_c uttc qovo ov uttc qit (vco quovtioo ovo uioo) (to ooev)
- Ho_c oec qovo uvoc oec co (to ut)
Standing:
- Hooitiov |cct tooc to ovc ovotqc o|out oqouoco eiotq otot (|oot oto_c c
uotco o__ooiv to qciqt o| otov_c)
- Keep the back straight
- Hu ut ov tqc qcoo ovo vc_k
- Eiqt ooe iv tqc oe
- Eiqt ooe iv tqc _qcot
- Pco tqc o|oocv
- Pco tqc qito
- Bcvo tqc kvcco
- Eco ookiv otoiqt oqcoo o oiqt _ooco
- Pco tqc oqouoco
- Otcv tqc o tito | tuviv tqc c|oeo out
- Eiqt _u=c tqc qovoo eitq oto_co |cteccv tqc |ivco
Bcotqiv Etotcico: Nouioqiv tqc Etiit eitq Evc
Regulation of respiration effects the regulation of qi, blood, and organ functions. It is the strategy of the
mind to achieve mental tranquilization and physical relaxation.
Oqcv |cotqiv io cuotco, tqc ivo _ov coo tqc ui oc cooi. Bcotqiv ototc io tqc kc |
o cuotiv tqouqt eo=co. Oqcv |cotqiv ototc io o|ocvt, tqc cotiovo ei qo=c ov iv|
ucv_c ov |cotqiv qtq. Bcotqiv ototc oivtoivo ovo oic_to tqc _ovoiotcvt o=ccvt o|
ui. Aiotcviv to uuict |cotqiv, uuicto tqc ivo. Bcotq io tqc ivk |cteccv tqc oc| ovo tqc tcocv
t ocvt.
Xqcot Bcotqiv (Noo): eitqout cctiov o tqc ivoo ei
Otqoooi_ A|ooivo Bcotqiv (Buooqiot Bcotqiv):
- Inhalation: the diaphragm descends, the abdomen expands, and huiyin is drawn up
- Eqootiov: tqc oiotqo oo_cvoo, tqc o|oocv ooeo iv, ovo quiiv io coco
Xouvtc A|ooivo/Pc=coc Bcotqiv (Tooiot Bcotqiv): |o otqciv ovo ctcvioqiv tqc ui o
| tqc oovtiov
- Ivqootiov (vooc): tqc oiotqo oo_cvoo, tqc o|oocv ooeo iv, quiiv io ooev ut
- Eqootiov (outq): tqc oiotqo oco_cvoo, tqc o|oocv ctovoo, ovo quiiv io co
co
HouoivXooiv: Tqio io touoiv ovo _ooiv tqc |oe o| ui |o o ittc eqic o|tc co_q ivqo
otiov o cqootiov
Sound Emission with Exhalation for Organ Strength:
- Auv: Xqi
- Hcot: Ho
- Ai=c: Hou
- Etccv: Hu
- Kiovc: Xqui
- Boeco: Hoi
Breathing through the Five Gates (Macrocosmic Qi Flow):
Tqio io occt |cotqiv iv _ovuv_tiov eitq _ov_cvtotiv tqc ivo ov tqc |i=c otco. Bcotq ui tq
ouq tqc _cvtc o| tqc to (ooov), tqc ooc o| tqc |oot (ovuuov), tqc _oev o| tqc qcoo (|oi
qui).
Genuine Breathing (Fetal Breathing):
Tqio io cvtc o|ooivo |cotqiv tqot ottcoo outeoo to qo=c otottco.
Aotcvt Bcotqiv:
Eoe ovo cvtc |cotqiv eitqout o|=iouo cotiotiov ocvootiov.
Eqcv Bcotqiv:
- Ivqootiov: to cvtc ottcvtiov to ivtov
- Eqootiov: co ottcvtiov to ivtov
Opening-Closing (Body Transparency): Skin Breathing:
Ivqootiov: toco _ooc; otiit |c_oco iqt
Eqootiov: toco otcv; otiit |c_oco qco=
Hc|cco Bcotqiv Mctqoo eitq uoo io Pc=coc Bcotqiv:
Oqcv ooiv ui ov toiviv ovc oqouo oeoo |cotq votuo. A|tc ooc tic, c=coc |cot
qiv oqouo qottcv votuo.
Inhalation:
Contract the lower dantian region energetically rather than muscularly. Guide the energy up the spine.
Place the tongue on the roof of the mouth, just behind the upper front teeth. Contract the perineum
gradually, as if slightly cutting off the flow of urine. Inhale qi through the pores of the skin into the
marrow. The hands raise or draw inward.
Exhalation:
Expand the lower dantian region. Guide the energy down the anterior midline. Drop the tongue below
the lower front teeth. Release the perineum gradually. Exhale toxins out from the marrow through the
pores. The hands descend or push out.
Mivo Tovuuii,otiov Mctqooo: Pctuviv to tqc oio
Pcuotiv tqc ivo io tovuuii,iv tqc ivo to oouo ctuv to tqc =oio, eqcc tqcc io vo oc
voo otiuotiov o tqivkiv. Tqc ivo oqouo |c ctt o| tqouqt, |ut |c oct to uooiv tqc o
ovtiov. Tqc oot coocvtio cc_ioc iv ui ov io to uoc tqc ei |o _ov_cvtotiv tqc ivo iv ooc
to cto_c ioo tqouqto eitq ovc tqouqt. Tqc |ooeiv ctqooo oc eoo to ctuv to tqc
=oio o| tqouqt.
Hoivt Xov_cvtotiov:
Icvt _ov_cvtotc tqc ottcvtiov ov ov o_utoivt (uiqoi) o ov ctcvo toivt.
Bcotq uooeiv:
Xov_cvtotc ov o|ooivo cotiotiov eitqout uoiv tqc ei iv ooc to uvi| tqc ui o| tqc |co
tq eitq tqc ivo.
Breath Counting:
Eicvt _ouvt tqc tico o| |cotq ti tqc co |oio to qco, tqc cc |oio to occ, ovo tqc ivo |
oio to tqivk.
Silent Chanting:
Eicvt tqivk o| ovc eoo o tqooc _ovtivuouo uvti tco_c io co_qco.
Breath Listening:
Aiotcv to |cotqiv tqot ei oouo |c_oc oicvt. Tqcv iotcv to oicvt |cotqiv eitq tqc
ivo. Tqio io oiio to Bcotq uooeiv.
Mental Looking:
Aookiv iveoo o o|c_t =iouoi,otiov eitq tqc ivoo cc. Tqio _ov |c =iouoi,iv tqc |i=c cc
cvt _oo iv tqc oiocooco oov oco.
OI IONI AXTIONE ON THE uIE IEXEPA:
Lung:
In qi gong breathing, the jing (essence) qi of heaven and earth are inhaled and the turbid qi in the
viscera is exhaled. The jing qi promotes zhen (true) qi and the free flow of qi and blood through the
limbs and bones (marrow) of the body.
Aovtiov (elixir field) breathing, or deep, long, abdominal breathing, increases kidney receptivity of qing
(clean air) qi, and gradually makes respiration undetectable. When this occurs, inhaled essence qi
combines with congenital jing qi of the kidney to produce zhen qi, enabling the internal qi and vitality of
the body to condense and strengthen.
Kidney:
The kidneys, located in the lumbar region to the left and right, contain mingmen, the gate of life inside.
Xu Lingtai believed mingmen was the dantian.
Tqc otc o| i|c io tqc oot o| tiooio ui, tqc coiocv_c o| eotc ovo |ic. Tqc iv ui o| tqc |i
=c ,ov oovo _ovvot |c vouioqco eitqout it. Tqc ov ui o| tqc |i=c ,ov oovo _ovvot |c i|t
co eitqout it. Zqov 0ivuc
Oitq cvtc _ov_cvtotiov o| tqc ivo ov oovtiov |cotqiv, tqc ivcv |ic io ou||i_icvt |o eo
iv tqc otccv, vouioqiv tqc =io_co, tovototiv |ooo ovo oi, i|tiv ov ui, otcvtqcviv
tqc _ovotitutiov, ovo _ovti|utiv to tqc kiovc |uv_tiov o| oetq ovo ctoou_tiov.
Liver:
Pcootiov _oo tqc i=c ui, tquo qtco_ti=c i=c ov ovo i=c |ic _ov |c oto|ii,co, ov
o tqc |ooo ei |c _ovtoivco iv tqc i=c. Oqcv tqc |ooo io otoco c||c_ti=c tqc cotiovo _ov
|c _oco. Oqcv tqc ivo io _o, tqc |cc |oe o| ui ococo oiocooc.
Hcot:
Tqouq cvt _ov_cvtotiv tqc ivo ov ui ov cc_ioco, tqc |oiv _ov |c_oc tovuuii,co iv o
oc to o=cv cvto o_ti=itico o| oeocvcoo ovo tqivkiv, ovo o=cv |ooo _i_uotiov | c
uotiv tqc tuoc ovo _otciov.
Spleen:
A|ooivo cotiotiov c||c_to tqc tovotototiov ovo tovo|ootiov |uv_tiov o| tqc otccv |
iv_cooiv ooi=o toou_tiov ovo ottctitc. It ooo c||c_to tqc outcioiv|cio o=ccvt o| t
qc oiotqo, tquo ooooiv tqc otoo_q to tootc tciotooio.
0INIAYO:
Oi Iov to_ti_c to=ioco ctii_o c=iocv_c o| tqc ui cioiov |oeo, cotiovoqito, ovo toivto
.
Ivtc|ooeiv o| Mivo ovo Oi:
Tqio io tqc uvi|i_otiov o| tqc ivoo ei ovo ui. Pcotiotiov |ooeo tqc ivoo ei | |civ o
oe, cvtc, ovo occt. Oqcv tqc ivtcvo ui _ov _i_uotc iv tqc |oo =io tqc i_o_ooi_ o|it, tq
c ivoo ei oqouo votuo |ooe tqc ui.
Mo_o_ooi_ O|it o| Oi uoe:
Tqio io tqc ctcvo cvc qiqeo oot tqot ooeo tqc ivtco_tiov o| qco=cv ovo cotq eitq
tqc i_o_ooi_ o|it tqouq tqc |i=c otco.
Five Gates:
- Hco=cv: |oiqui (_oev)
- Huov: ooov (_cvtc o| too)
- Eotq: ovuuov (ooco o| |cct)
MICROCOSMIC ORBIT OF QI FLOW:
Tqio io tqc ivtcvo cvc qiqeo oot tqot _ovvc_to tqc Au (Io=cviv) ovo tqc Pcv (Xov_cttio
v) otiituo cioiovo. Tqc |uv_tiov o| tqc otiituo cioiovo oc to |uio ut o coc=oi o| ui
ovo |ooo, otcoo kiovc iv, o tcvoto coocv_c, tqouqout tqc |oo, ovo oooiot iv tqc _i_u
otiov o| totc_ti=c ui, o ui tqot tc=cvto iv=ooi=c totqocvo. Tqc 8 otiituo cioiovo outt
tqc 12 cuo cioiovo eitq ui. Tqc ivtco_tiov o| ui tqouq tqc Au ovo tqc Pcv cioiovo io t
qc ivtco_tiov o| ov ovo iv cvc cotc_ti=c. It io tqouq tqc to_ti_c o| uoiv tqc i_o
_ooi_ o|it tqot ovc _ov c||c_ti=c cuotc tqc cvc o| tqc oovo (oiiotiov).

The Three Passes (Locks):
These are three places on the Du vessel difficult for the zhen qi to pass.
uiot Ao_k:
1) Ociu/Xqovuiov (Aov Etov): uvoc _o__; _ovvc_tiv toivt o| Pcv
Ec_ovo Ao_k:
1) Aivtoi (Etiit Hot|o): |coe T6; uv_tiov toivt |o o_o_ooi_ o|it oo it cvtco |o o
o;
2) 0ioi (Xittiv Etivc): |iotco oioco o| ivcv
Tqio Ao_k:
1) +u,qcv (0ooc O__itut): |ooc o| o__itito |ovc eqcc |oiv ototo
2) ucv|u (Oivo Hoo_c): ooc ti=ot; |coe o__itito totu|cov_c
Mi_o_ooi_ Iotco: |Au, +Pcv
- uiot Ao_k: _qovuiov/eciu
- Ai|c Iotc: ivcv: |coe A2; tqc |uioc o| tqc i|c |ic
- Ec_ovo Ao_k: ivtoi/ioi
- Tqio Ao_k: u,qcv/|cv|u
- Xoev: |oiqui: eqcc tqc qoi oeio
- Yttc Aovtiov: ivtov: |cteccv cc|oeo; tqio cc
- 0uv_tiov: ivioo: iv tqc uttc u |cqivo tqc tcctq; _ovvc_tiv Au ovo Pcv cioiovo
- Miooc Aovtiov: ,qoveov: ioeo |cteccv tqc ooo tcuo ovo tqc vo=c
- No=c: oqcvuuc
- Aoec Aovtiov: uiqoi: 1.5 iv_qco |coe vo=c; _cvtc o| cvc
- Sea of Qi: huiyin: perineum; junction point for macrocosmic orbit as energy enters and
returns from legs; junction point for Du and Ren meridians
Huiiv Lock:
Huiiv io tqc |iot toivt ov tqc Pcv cioiov iv tqc ciov o| tqc tcivcu. Huiiv io tqc kc to tqc
|cotqiv ototc. Ao tqc _ovvc_tiv toivt o| tqc Au ovo Pcv cioiovo, ovo tqc tovo|ootiov
toivt o| |ic ovo eotc, it io _u_io tqot it |c o_kco ouiv ivqootiov oo vo ui _ov cok out. O
qcv quiiv io _ovto_tco oouo, tqc o|oocv occo to _ovto_t votuo. Huiiv io tqc kc
to occv ou|iotiov.
Huov Tiv Xo=it (+coe Xout):
Tqio _o=it io _oco ivioo |c_ouoc it io tqc ivtcoc_tiov toivt o| teo iv =cooco, tqc Pcv ov
o tqc Xqov. Ao_otco ovc iv_q |coe tqc vo=c, tqc |ic ui ovo eotc ui oc ivtcotco to cvcotc
o otiituo c|o.
+ivtov and Baihui (Valley Spirit):
Tqio io kvoev oo tqc ti_k otc. Ov_c it io otcvco, it coivo otcv.
EuuEXTE Ou OI IONI:
Tqcc ei |c _ctoiv c||c_to |o _ctoiv otoco |o |o to_ti_c, tqcot, ovo toticvt ocvooti
ov.
Oi Iov E||c_to ov Bioootco:
Oi Iov practice, or dirigation, is the skill of controlling involuntary bodily functions.
Neuromuscular:
- Stabilizes electroencephalograph (EEG) waves
- Etcvtqcvo |ovto o|co _ovto o=c qoovc ccooc ovo ivtcvo oov |uv_t
iov
- Pcou_co cotovoco to ocvootiovo otiuotiov (iv ooc ciovo)
- Hcoto |oo ou|o_c tctcotuc (iv ooc ciovo)
- Pcou_co c_ito|iit o| ototqcti_ =cctoti=c vc=co (cuotco ototqcti_ |uv
_tiov)
- Hootco c_ito|iit o| tooototqcti_ vc=co
- Pcoco ovo covotco okccto uo_co
Respiratory:
- Ac_cooco |cuucv_ o| cotiotiov
- Acctcvo cotiotiov
- Pcou_co tuovo =cvtiotiov =ouc
- Iv_cooco tioo =ouc
- Increases carbon dioxide

while reducing oxygen during exhalation
Digestive:
- Iv_cooco tciototi_ |cuucv_ o| tqc otoo_q ovo ivtcotivco
- Hootco tqc oc_ctiov o| ooti_ ui_c
- Iv_cooco otituoc o| oiotqooti_ o=ccvt | 34
Circulatory:
- Pcuotco |ooo tcoouc (cou_co c_ito|iit o| ototqcti_ =cctoti=c vc=co
cuotco c_ito|iit o| tqc |u|o _ooio=oo_uo oto _cvtc)
- Ac_cooco qcot otc
- Iv_cooco |ooo =ouc iv co o|co
Endocrine:
- Aoeco cto|oi_ otc uvoc |ooo cto|oi_ otc
- Iv_cooco =ooivouiv ootc ovo oc_cooco ototqcti_oocvoivc ovo tituito
oocvo_oti_o ootco Accumulates the synthesis and reduces decomposition of
hepatic glycogen (stores energy)
uo Ho_titiovco E||c_to |o Oi Ecvootiov: (Nciui)
At o _ctoiv otoc o| to_ti_c toti_uo vciui (ivtcvo) ocvootiovo o |c |ct.
Touch Sensations:
EIIHT TOYXHEE
Ecvouo E||c_t Xouoc
Aoc Zqcv ui io _i_uotiv |cc ovo _otioico oc cto
voiv
Eo Oi otqco iv oovtiov
Hco= Oi oivko
Aiqt Oi oo_cvoo
Xoo Kiovc ovo qcot iv qoov =io ooo ,qcv ui _i_uoti
ov
Hot Zqcv ui io =ioouo
It_qiv Oi io ocoiv o|otu_tiov |o _qovvco
Tiviv Oi io |cuucvt toooiv o| o toti_uo oco
- Hot Sensation Everywhere with Slight Perspiration: This means that the qi is free flowing,
and the zhen qi is gathering and accumulating.
-
- ucoqvcoo ovo ioouo Etiit: Ecco |o o tco_c|u ototc o| ivo eqi_q _ov |c
ouotoivco |o o ooo cvtq o| tic o|tc to_ti_c.
-
- Iootoivtcotcotivo Hciotooio: A__ccotco tciotooio ovo ecto ottctitc.
-
- It_qiv Ekiv, Etiiv Muo_co, Eouvoiv 0oivto: Tqcoc c||c_to oc ouc to =ioouo
o=ccvt o| ui. Tqcoc c||c_t o oioottco i| tqc to_titiovc oioto_to ottcvtiov.
-
- Aiqt Ecvootiov: Tqio _ouo |c o |ooq o| iqt |c|oc tqc cco, iqtviv iv tqc |oi
v, |oo o| iqt ot =oiouo toivto o _i_uotiv iv tqc i_o_ooi_ o|it, o o |co
o| iqt |o |oiqui.
Tqcotioto E||c_to |o Oi Ecvootiov: (Ooiui)
Auiv tqc ciooiov o| eoiui (ctcvo ui), ui ov tqcotiot _ov oiovooc ovo tcot oiocooco | o
cvoiv ,qcv ui o totqocvi_ ui.
Zqcv Oi Ecvootiov: Tqc tqcotiot o |cc ocvootiovo o| oiqt qot o _oo, tiviv, tcvoiov,
_i_uotiov, ocvoit, ovo oic_tiov o| ui ot tqc oco o| eoiui ciooiov.
Hotqocvi_ Oi Ecvootiov Ttco:
1) Cold: Cold sensation or pores may contract.
2) Dry/Hot: Irritated sensation, as if scorched by fire
3) Aching/Uncomfortable Tingling
4) Toxic
Hoticvto E||c_to o| Oi Ecvootiov:
Tqcoc oc toticvt ocvootiovo ouc to tqc ui ov to_titiovco ciooiov o| eoiui to tcot oiocooc
o.
- Xoo, Hot, Tcvoiov, Tiviv, Hco=, Aiqt, uootiv, Eivkiv Ecvootiovo: |o cioi
ov ui _i_uotiov
- Iv=ouvto Muo_c Mo=ccvt: |o eoiui ciooiov _ouoiv otovtovcouo uo_c ot
oo
- Hqotocc_ti_ E||c_t: _ouo |c |ct oo cc_ti_ ocvootiov o iqt tottcvo
- Eouvo E||c_t: _ouo |c qcoo uotiv, u|iv, ovo ouucokiv
- Smell Effect: beneficial waiqi may smell sweet, verdurous, or floral
- Hcotiotiov, A__ccotco Hcot Potc |ooeco | Ev_otc (uoivtiv): c_o=c _o
v |c oovc | tcooiv toivto |oiqui, ivcv, ioviv, ivtov, o cv,qov
- No Ecvootiov: _ov oti |c |cvc|i_io tqcotcuti_o
HPAXTIXE XONEIAEPATIONE:
Hctootiov:
1) The practitioner must want to practice
2) Find a peaceful place
3) Relieve nature before practice
4) Where loose clothes
5) Have good hygienic habit
6) Have appropriately sized practice aids (chairs, cushions, etc.)
7) Get out of stormy weather
Auiv Ho_ti_c: Xcovoc
1) Determine training direction
2) Relax body posture, empty mind to concentrate on dantian
3) Conduct appropriate breathing strategy
4) Do not pursue hallucinations
5) Swallow saliva
6) Nourish dantian when fatigued during training
Xooiv Ho_ti_c: Nouioq
1) Conduct qi to dantian, swallow saliva
2) Massage, stretch, walk, or meditate
Tcotcvt: Ooiui Eiooiov
1) Treat from the root: dantian
2) Do not drain energy by treating too long; replenish nutrition and channel the qi
3) Protect from patient illness: expand wei qi
4) Do not treat if ill
5) Do not treat when starved, bloated, drunk, or emotionally unstable
6) Do not wash hands or bathe in cold water immediately after treatment
7) Close: regulate ones own qi and disperse patient sha qi
Ac=iotiovo:
1) Forced: training when constitution or illness is inadequate
2) Improper: incorrectly training without proper guidance
3) Weak-mindedness and/or suspiciousness: clinging to qi gong effects
Evooco tqot o o__u |o oc=iotiovo:
- Pc=coco |oe ovo oioooc o| ui ovo |ooo
- Etovov_ o| ui ovo |ooo
- Acokoc o| ,qcv (tuc) ui
- Iv|otuotiov (|ceit_qcvto)
- Aioooc |oe o| totqocvi_ ui
PLUM BLOSSOM CLINIC, 2008