The training of qi should be adapted to nature. The qigong exercises to be practised should be selected according to the season or even to the month or the date, and to the physical conditions of the individuals. The time of exercise is determined on the basis of the time of advance and retreat of yin and yang. Su Wen - Si Qi Tiao Shen Da Lun (Plain Questions - Treatise on Regulation of Vitality in Four Seasons) emphasizes the principle of " nourishing yang in spring and summer and replen ishing yin in autumn and winter". In one day, the first six of the 12 two-hour periods (the twelve Earthly Branches by which the 24—hour day is divided), i.e., Zi (11 pm - 1 am), Chou (1 -3 am), Yin (3 - 5 am), Mao (5 - 7 am), Chen (7 - 9 am) and Si (9 - 11 am ) are called the sixyang periods, while the second six, i.e., Wu (11 am - 1 p m) , Wei (1 - 3 pm), Shen (3 - 5 pm ), You (5 - 7 pm ), Xu (7 - 9 pm ) and Hai (9 - 11 pm ), are called the six yin periods. The antients believed that during the six yang periods of the day the external world is filled with active force (the force promoting growth and development) while during the six yin periods the external world is enveloped in stagnant force. So it is advisable to train qi during the six yang periods.
The beginners can practise training of qi mainly in the morning and evening based on their own conditions of constitution and their working habit, and can practise some more flexibly at the free hours. When one' s qi activities inside the body are vigorous, his vital energy is replenished and he can realize that there is a kind of vital qi enveloping him or enveloping around him, he can begin to practice during the Zi, Wu, Mao and You periods, or during the period when he is most sensitive to qi or his qi activity is most vigorous, to achieve twice the result with half the effort.
A master qigong practitioner usually practises qigong exercises during the Zi, Wu, Mao and You periods when he has gained certain experiences. In the concrete, training of qi is performed during the Zi and Wu periods, and nourishing of qi (muyu) during the Mao and You periods. And because the Zi, Wu Mao and You periods represent the fluctuation of yin and yang in terms of its advance and retreat in winter, summer, spr ing and autumn respectively (there are one yang and five yin during the Zi period, one yin and five yang during the Wu period, four yang and two yin during the Mao period and four yin and two yang during the You period), the number and advance and retreat of yin and yang during the four periods are geometrically symmetric and balanced, which can keep the practitioner's yin and yang in equilibrium and is helpful to and ideal for the training of qi.
Because of the difference between people in physique, such as shaoyang physique, taiyang physique, shaoyin physique, taiyin physique and yin—yang— balanced physique, the time for practice should be determined according to one's own conditions and to the fluctuation of yin and yang in a whole day. Those with yang deficiency should do some practice during the six yang periods to replenish yang-qi; while those deficient in yin should practise more during the six yin periods to get the kidney-yin (kidney essence) sufficient, which in turn may facilitate the preservation of yang qi.
For a patient, the time for practice should be selected in line with the philosophy of yin, yang, the Five Elements, the time of circulation of qi and blood along the course of the channel as well as the severity of illness. For instance, the Hai and Zi periods are good for regulating the function of the kidney, the Yin and Mao periods for the liver, the Si and Wu periods for the heart, the Shen and You periods for the lung, the Zi period for the Gallbladder Channel, the Chou period for the Liver Channel, the Yin period for the Lung Channel, the Mao period for the Large Intestine Channel, and the Chen, Xu, Chou and Wei periods for the Spleen Channel.
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Achieve Health, Wealth And Body Balance Through Yin Yang Mastery. Cut up on the old stone drums of Republic of China, inscribed in books handed down through thousands of years, traced on ancient saucers and on saucers made today, is a sign and a symbol. It is woven into textiles, stitched into embroideries, emblazoned over house gates, wrought into shop emblems, a circle, locked together inside it yang and yin yang, light, yin, dark, each carrying inside itself the essence of the other, each shaped to the other