45. Row on the ground.
i. Shift the weight on the left leg. Open the right palm and slowly drop the right hand down. Fig 152 - 153.
ii. Right foot steps back. Left hand lifts up.
iii. The left palm Laogong point (Pericardium Channel) against the left ankle's Jiexi point (Stomach Channel). Then rotate the left palm and-clockrise to the Jiexi point three times. The Hegu point on the right hand is held over the right Huantiao point (Gall Bladder Channel), but they do not touch. Fig 154 -156.
46. Turn body and row on the ground.
i. Bring up the left hand to the Spleen where the Laogong point faces it.Fig 157. Turn the left toe inward and let the body follow. Fig 158.
ii. And then turn the right toe. Thus the whole body turns 180 degrees.
iii. Stretch the right hand down to Jiexi point with the I-aogong point facing it. Fig 159.
iv. Rotatethe right palm clockwisc three rimes. Fig 160.
When transmitting the Qi to the ankles gives Qi to the Jiexi points, which relate to the Urinaiy Bladder and Gall Bladder Channels. This also connects the other two Mai (special channels) Yang Wei and Yang Qiao Mai. So the Qi will rise up from the ankles to the head.
47 Holding Qi i. Drop two hands and spread hands to the side. Fig 161.
ii. Rotate the hands so the palms face upwards, as if holding the Qi.Fig 162.
This movement gathers the Qi from the earth to the Baihui. The Qi will then slowly sink down through the upper and lower Dantiens to the Yongquan point in the left foot. Then, the Qi rises again up to the Baihui point again.
48 Going back
Move the weight forward onto the right leg which is kept straight. The left leg is also straight and toes raised. Fig 165.
Move hands down both sides of the leg, Laogong pointing to Yongquan. Raise up Dantien height, arms loose. Fig 166. Repeat movement ii. two more times.
Day an Gong 2nd 64 Day an Gong2?id 64 Day an Gong 2nd 64 Day an
By baring the weight all on one leg it helps balance the brain and is good for high bloodpressure, stress and migraines. By moring down three times helps to release negative energy through the Yongquan point. The upper and lower body connect together to help Yin and Yang balance.
49 Connecting step i. Straighten the body, weight sail on the right leg and left leg on toes. Turn the body slightly forty five degrees to the left side. Slowly raise right hand, Hegu point at the Dantien. Fig 167. Then raise the hand, Hegu up the Ren Channel to the Sky Eye. Fig 168.
ii. Drop the right hand to your side and at the same time step forward with the left foot. Fig 169. Shift the weight forward to the left foot. Repeat same movement with left hand. Fig 170.
iii. After three steps forward, cross right and left hands, right hand on top at the middle Dantien. Fig 171.
iv. Turn palms inward to chest, I^aogong to Qihu points, Fig 172, and quickly open hands, left palm down and right hand at right Taiyang point, palm facing outwards. Hegu points should face each other in one straight line. The I^aogong point of the left hand should face the Yongquan point. Left leg should be-straight. Fig 173.
v. Drop the right hand to the side and lift up the left hand and repeat movment on the other side. Fig 176. On third step repeat the opening and closing movement of the hand. There are a total of nine-steps.
vi. On the third opening and closing, the movement is slighdy different. Left and right leg should be on a straight line. Fig 177 - 179.
This movement represents the wild goose flying right to ¡eft which coven turning, twisting, stretching, closing as well as moving up and down. This helps the body internally to open the channels and help the mind to sense balance. Every three steps the movement closes the Qi to the Dantien and then quickly releases the Qi to the whole body. The number three in the Yijing means plenty, so this means that theQi will be strong. Nine means forever and so an abundance of Qi for forever.
SO Kite turns around i. Lift up two hands, Hegu to Hegu, above the head while still standing on toes. Fig 180. Twist on the toes so that legs are crossed, Fig 181 - 182, and then squat down, with the right leg over the left leg. Weight is on the left leg. Fig 183.
ii. Drop both hands and turn the body to the left side, hands following. The hands form a circle around the head. Fig 184a Fig 184b.
This helps the body balance. It helps to stretch the arms and legs and make the waist more flexible. It also helps Qi to sink to the lower Dantien and makes the upper body open, the Bathui and Sky Eye. So it means the lower part is firm and the upper body is loose.
51 Releasing the wings i. Stand up and keep front leg straight. Back leg is on toes. Fig 185.
ii. Drop the right hand and begin to flutter it from inside to outside. Fig 186.
iii. Step forward with the left foot. Drop the left hand and lift up the right hand, the weight on the right foot Fig 187.
iv. Rotate the arms forward, with the hands still fluttering, seven times on each side. This helps clear up the channels which are along the chest to the Daimai points. It also releases the negative energy from the lungs and helps loosen the waist while fluttering the hands. This movement also strengthens the legs, forcing all the weight on one teg while moving the upper body. When your legs are stronger, it will help you in thefuture tojump much higher when you study Dayan Palm, helping also to make your body lighter.
High level Qigong Masters develop their sense of Qi, through sight and touch, and more in their practice and may begin to use these characteristics outwardly.
or Senseless? part 2
While some Qigong Masters use their skill for martial purposes, many go on to use their special abilities in a medical capacity to help others. One special characteristic they have in common is that their senses are highly developed. They are able to see their patients in ways lower level practitioners are not. They see the circulation of energy, and are able to diagnose without Western scientific methods to a high degree of certainty. They may be able to move their energy into patients to augment the opening of blockages, even heal the patient. More research is being published now on these phenomena than ever before. Certainly, this area is controversial because
of its lack of method of empirical measurements. It is often exploited by individuals of lesser character, but however predominately they may figure, we should not discount those few with genuine extra sensory-ability.
The expression of sensitivity on a spiritual level is one of the more difficult characteristics to develop for all practitioners of the Chinese internal arts. However, it is as fundamental to our training, as is the development of sensitivity on the Qi and Jing level. Indeed, in our culture we have many clues that this sensitivity exists even in our language. Take for example the phrases, "you
"It cart broaden our experience to sights, sounds, tastes, smells, and sensations."
could smell the fear on him", "it made my hair stand on end", "/ could see that one was trouble from the start" "/ should ban listened to my instincts".
On a spiritual level, we need to develop the sensitivity to recognise the development of danger before it occurs. Our perceptions must broaden beyond mere experience to sense all the elements of our environment as we pass through it. Being here now leaves little room for random voices in our mind or runaway emotions, both of which cloud our sensitivity. As both hunter and prey, our li%-es depend heavily on our ability to sense our way through the day. Those individuals characterised as insensitive seem to blunder their way from one disaster to the next. In a way, they develop the sense of finding trouble or fault in all things around them, stuck in a downward spiral of self-destruction.
By being sensitive to the pattern and spirit of those around us, we can learn to find ways to avoid those of lesser character or be in harmony with balanced individuals without the loss of our own boundaries. However, if the need arises for the display of Jing or Qi, being in touch on a sensory level with those around us better prepares us to act more immediately.
Learning to develop our sensory perception and awareness to a high level can benefit our training in many ways. It can develop our charactcr and skills, as a martial artist or health practitioner beyond measure. It can help us to be in immediate harmony with those around us. It can broaden our experience to sights, sounds, tastes, smells, and sensations denied those who cut themselves off from life's fullness. Emotion and base instincts obscure the senses from reaching our true nature and deny us the ability to perceive.
The development of greater sensitivity challenges many of our more base characteristics but likewise rewards us with a more peaceful and rewarding existence. And while it may be difficult to achieve, it is not beyond the grasp of any of us willing to invest in loss_
lyJ. Reynolds Se/son You can contact Rcy on JRX(a)/jim<K*itync. com
Huo Hung-Lu's last disciple - Jiang Kyung-Fang
Huo Hung-Lu wanted to devote his time to Buddhist and Taoist studies. He accepted Jiang Kyung-Fang as his last disciple because the latter fulfilled the strict character requirements. However the end was in sight.
During the time of political unrest and changes in power the Huo family fell into great difficulties. Its strong position was to be smashed and Huo Hung-Lu had to flee to Shanghai. His last studentjiang Kyung-Fang looked after Hung-Lu's remaining family and was finally accepted as a member into the family Huo Hung-Lu requested Jiang Kyung-Fang to train his grandson in Mei Hua Tang Lang.
The persecution & mysterious death of Huo Hung-Lu
Master Jiang travelled many rimes between Yantai and Shanghai to deepen his training in Tang Lang. For seven years Huo Hung-Lu had to stay in hiding and finally he died under mysterious circumstances in 1947. Due to the political situation the circumstances of his death were never fully revealed and there are only a few verbal accounts.
Last issue we looked at the origins of Tang Lang Quan - Preying Mantis Kung Fu. In the final part of this article we see how the skill spread out from China and how it has become quite rare.
Master Jiang himself finally became the victim of the persecution. After seeing to the safety of the Huo family he bowed to the pressure and emigrated to Korea where he made his new home in die seaport of Pusan in the early 1950s.
The secrets of the Mei Hua Tang Lang of the Huo family
Only two disciples (Ii Dok-Gang and Sun Shi-Gang) learned the secrets of the Huo family's Mei Hua Tang Lang from master Jiang. In China, Hung-Lu's nephews Qu Ji-Jun and Sun De-Yao earn- on the family tradition in its most authentic form. Students are only accepted after a strict test of character and other selection criteria and the pure Mei Hua Tang Ling has become very rare.
The sun had set and it became mist)'. The busde of the harbour was only evident in the navigation lights of the merchant vessels, bobbing up and down as though waving farewell. And a farewell it was to be, at least for the Kung-Fu masters meeting at an isolated pier. The political situation in the China of the 1940s had become dangerous for them. Master Jiang Kyung-Fang had only recendy paid his last respects to his late teacher Huo Hong-Lu at Shanghai and put in order the affairs of the Huo family in Yantai.
The pure Mei Hua Tang Lang has become very rare"
They had agreed to meet that night to emigrate across the Yellow Sea to Inchon/Korea. When all five masters had arrived at the pier they immediately set out to reach the open sea with their littie boat. The two Tang Lang masters Lin Ping-Jang and Jiang Kyung- Fang knew each other from before and hoped that their plans would find success in Korea. However, they would have to wait till the end of the Korean war (1950 -1953) before they would be able to setde down.
Master Lin Ping-Jang settled in Seoul where he taught Tang Lang until his death in 1984. The Ba Kua master Lo Sue-Chon, known in China as the doorkeeper of the rich, stayed in Inchon (about 40 km South of Seoul). Master Kuo spread the "Six Harmonies" Kung Fu and Chang Chuan all over Korea (nowadays about 80% of all Kung Fu practitioners are trained in Chang Chuan).
Master Jiang Kyung-Fang ended up in the Southern port of Pusan where he lived until shortly before his death in 1994. He taught only a few students the Mei Hua Tang Lang Quan of the Huo family. The fifth master in the group was thought to be a courageous fighter. He was killed during the Korean war while standing in a field and facing a group of low firing fighter planes.
In Korea, Tang Lang has always been for the few. On the one hand the Chinese masters would only teach Chinese atfirstandlater only reluctandy admit Koreans to the lessons. On the other hand the lessons were cosdy and the post-war Koreans had other worries. In spite of this rather slow passing on of Tang Lang most of the Kung Fu schools were influenced by the two Mantis masters. Many teachers borrowed ideas and inspiration for their systems from Tang Lang Quan.
Nowadays the disciples of the four grand masters are popular in Korea as well as the USA and Europe.
Master Jiang Kyung-Fang was much more reticent to teach Tang Lang than master Iin Ping-Jang. Once, a Korean wanted to study with master Jiang Kyung-Fang, however decided to test the master first. Master Jiang "passed the test" of the Korean showing no mercy. The latter visited master Jiang a few days later and brought him a box of oranges as a present (both oranges and bananas were very precious in Korea). However, the unconventional Mei Hua Tang Lang master was not impressed and threw the surprised would-be student out of Pusan's Chinatown, hurling curses and the box of oranges after him.
Sun Shi Kang, bom in Shantung/China in 1944, was a student of master Lin Ping-Jang until Lin's death. Master Sun ran his Chung Hsing Kung Fu institute, first in Taegu, then in Ulsan. However this school is now closed. Master Sun only trained Tang Lang students privately. Later he was taken into contract as a trainer by the military police and other Chinese organisations. Then he was accepted as grandmaster Jiang's student.
Nowadays there are quite a number of Tang Lang schools in Korea. However only a few are passing on the entire system of Mantis Kung Fu. One exception is master Son Kyung-Tal who was trained by masters Lin Ping-Jang and Kok Ga-Chin. Whoever wants to study with master Son has to go to his place in the mountains and help him grow chillies. Most of the "authentic" teachers have a similar method: they live quiedy, work to make a living and only teach Tang Lang to a few carefully selected students on the side.
It is due to the two Tang Lang masters who travelled from Yantai to Inchon on that mist)' night that Mei Hua Tang Lang survived in Korea in a direct line from the Huo familyg by Gfrijard MiUbnti
All illness originates from within the body. Therefore, the cure must also be created from within.
Western medicine aims at treating only the symptom. Headache tablets merely shut off the brain's receptors to the pain, like turning off the fire alarm hoping this will extinguish the inferno. All allergies, from hayfever to skin rashes, indicate that the body is not in balance with its environment. Medication does nothing to restore this balance. Antibiotics only succeed in weakening the body so each time stronger doses are needed. Even taking vitamins prevents the body from creating its own so it becomes dependent.
Prescription drugs carry serious side-effects. Heart medication damages the kidneys so if the patient ultimately dies of renal failure what is the point of medication? There are also many instances in which surgery is performed unnecessarily. Everything in our bodies belongs there, from the vital organs to the tonsils or appendix, so casually removed from children. After the body has been dissected it will never be whole again and the Qi will never flow the same again.
To understand healing we need to understand the foundation of bodily health and the nature of disease. The most important factors concerning health, which Western medicine fails to recognise, are abundant resources of Qi in the body and its free passage along the acupuncture channels as well as harmonising Yin (matter) and Yang (function) within the body.
Depleted Qi means no vitality; the body becomes weak and tired and the immune system is weakened. Therefore, the energy needs to be raised. Blocked Qi means the channels must be dredged Imbalances of Yin and Yang are caused by a variety of pathogens. External pathogens include cold, damp, heat, dryness, infection, etc. Internal pathogens refer to emotional imbalances such as excesses of anxiety, sorrow, anger, fear, etc. Miscellaneous pathogens include polluted food, water, air and exhaustion.
Chinese medicine treats the root of the problem. It recognises the body as a whole and how everything is related. For example, if someone has poor vision often it is better to tonify the liver and improve its functions (the eyes are the external manifestation of the liver) rather than prescribe a pair of glasses, which only causes the eyesight to become weaker (as stronger glasses are needed) and docs nothing to remedy the origin of the condition.
"The key to self-healing is listening to your body."
The key to self-healing is listening to your body. If you experience some pain, or feel that something is not quite right, it is your body indicating a problem. You should not ignore the warning signs. Everything grows from small to big so the earlier the illness is caught, the quicker the recovery.
In healing you need to understand the principle of balancing movement and rest. The body needs to be in a state of rest to heal. The mind must be vet)' calm. During meditation more Qi is stored than during sleep, the cells are repaired and much biophysical energy is saved which is available to fight the disease.
If a joint has been injured it is best to move or rotate it gendy, even if there is some discomfort. Movement increases the blood flow and releases the negative Qi. Failure to do so leads to stiffness and swelling, because Qi and blood become stagnant Around 2500 BC central China's cold, damp climate caused arthritis, muscle ailments and skin diseases within most of the population. Qigong movement originated to create heat in the body to relieve the stagnation of bodily fluids.
When the temperature changes people panic. They either turn their environments into refrigerators or saunas (which robs the air of fresh Qi) and wear insulated clothes so the body loses its ability to create heat Nature can be extremely harsh and with too much comfort the body eventually becomes like a plant in a green house which, if left unprotected, will die. So, Qigong healing regards a litde pain, and testing your Qi, as important to health as the body becomes stronger internally and can adapt to all kinds of situations.
Qigong has healed a multitude of diseases (including cancer) without medicine, but practice must be relendess. In Chinese hospitals patients are forced to practise several times every day, with breaks only for foo4 and rest, until the illness has subsided. They must then maintain "* a daily practice regime for the rest of their lives to prevent the illness from returning. With a life-threatening illness you cannot afford to practise Qigong occasionally.
To practise Qigong as a preventative cure is very wise. Through this method of self-healing we activate the internal medicine within to keep us healthy, allowing us to enjoy life_
by Adam Wallace
Adam am be contortedon Adwrtfb/pmagrqneMtm
Many people are fascinated by the Yijing (I Ching), but unless you can read the original Chinese, then you are left at the mercy of a good translation. Here we present a new translation which is clear and well written. Also we have a book showing how Chinese use food to aid the body.
I am no expert on Book of Changes or Yijing. Most people in the West know it as the I Ching but the proper Pinyin translation of the name is Yijing. Recently I have come across a newly published edition of this ancient text written by Taoist Master Alfred Huang. He first translated the text of the 64 hexagrams direcdy from the Chinese and then revised this several times to a very readable English edition. He has tried to be direct and speak in simple terms that everyone can understand and in terms of presentation, the book is lovely. It also gives detailed explanations on how to cast for a decision, using either coins, yarrow stalks or a gemstone method which the author devised himself.
There is also a "How to Use the Book" section in which he explains how he has set each commentary. This is no pocket guide and is a weighty hardback of over 200 pages. Because of this, it is easier on the eye than previous editions which I have read and studied. Whilst I cannot vouch for the correctness of its translation, (the author has interpreted some of the hexagrams differently than Richard Wilhelm), I think that it is a unique translation. It offers the perspective of someone born and educated in China and whose studies of the Yijing originated there but who has made his home in America for the last twenty years. This latter influence is definitely seen in the translation and introduction of the book. I believe that anyone interested in the Yijing will want a copy of this book for their library. (On a personal note, I would be interested as well to hear what readers think about this translation once they have consulted it).
THE HEALING CUISINE OF CHINA
by Zbuo Zhao & George Ellis
In Europe, the culture is more akin to China in that people still shop nearly everyday for ingredients for their meals.
There are still fishmongers, fresh fruit and vegetable markets and shops readily available. However, in the United States, most people have only their local supermarket for their shopping needs, of which more than eighty percent of the shopping goods are processed, packaged or frozen goods. Often the vegetables and fruits that are available are not fresh, have been heavily irradiated and sprayed by chemical pesticides before even arriving for purchase. Meats are also a source of worry, being laden with growth hormones and antibiotics. On top of this, there is a huge selection of "junk food" snacks and biscuits which add little, if any, nutritional content to the American diet.
However, both in Europe and North America, there is more emphasis on nutrition rather than balance. Balance of foods, calculated on their effect (cooling, warming or neutral) is a crucial part of the Chinese diet. Food are also used to remedy imbalances in the body and health problems. Once when visiting Hong Kong, I developed blisters in my mouth and my skin felt very dry. My mother-in-law immediately fixed me a hot tea with brown sugar and chrysanthemum blossoms which help clear fire from the body. Just the concept of fire or "Yit Hai" -literally Hot Qi- is unusual for the West. The book, Healing Cuisine of China, is an excellent book for anyone interested in learning how to balance their bodies through food. Food allergies can stem not just from one food, but from the way in which a person eats. If you can balance the body with the right foods, you can help improve your health. There are over 300 recipes for common ailments and health problems, to include arthritis, menopause and cramps, asthma, constipation, common cold and problems related to pregnancy such as nausea. This is one of the most clearly laid out and comprehensive of any such book that I have read. There is also an introduction on the five elements which is the basis of food energies and body balance g byJessica BlakueU Jessica am be conUictedon JessicdQ/pmagnjr.e.com
In the first part of this interview, Master Sun understanding of Zen Buddhism. In the finai uses energy analysis and herbal, food remedh
I asked Master Sunim to tell us more about energy analysis. I asked him how the pre-natal energy of one's birth can be used to predict the postnatal energies encountered in their lives and environments. He said that for over the ten years that he has used this method he has found it to be extremely accurate. "Human beings are one part of nature and they live within nature. As we live our lives we tend to forget this. When people hear this, they are reminded of this but they still live by their intellect and that is what they use most in order to relate to the world. But if we really, truly look at ourselves, is it not true that we are part of nature."
"Thegreatest evidence of this is that we are breathing. Our breathing is part of nature and if we are not breathing, we die. We are therefore directly connected with nature through our breathing We also must eat and food is part of "nature. However, iter Sunim
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