Method Instruction

INTERNATIONAL

METHOD INSTRUCTION

FOURTH METHOD – XIA YUAN

1. INTRODUCTION

The purpose of Xia Yuan is to strengthen the functions of the organs, prevent organ illness and continually improve organ health. The method accomplishes this by working directly on the pure original Qi of the five Yin organs, which also effects the six Yang organs because they are closely connected with them.

When designing the Fourth Method, Yuan Tze, the creator of Xia Yuan, drew on a wide range of teachings and methods in wisdom culture, from traditional to modern, He also applied his personal application and profound understandings. This unique and innovative method uses sounds, mind activity, visualization and hand forms to directly improve the pure original Qi of the organs, which in turn can strengthen organ Qi and connect and regulate the pure original Qi of the organs in the body. In the Yuan Gong System, there are three stages with three methods in each stage. The Fourth Method is the first method in the Internal Transformation Stage – The Second Stage of the Yuan Gong system.

Note: The First Stage is the External Transformation Stage. The three methods in this stage mainly work on improving and strengthening the physical body, including the skin, muscles, tendons, sinews, bones, and the physical aspect of the organs.

Xia Yuan is the bridge between the first three methods and the Fifth Method. It helps advance one’s Qigong level built by the practice of the first three methods and further deepen their effects. The practice of the Fourth Method also builds the foundation for subsequent methods.

Xia Yuan can activate and move the pure original Qi of the organs quickly and strongly so it can have obvious effects on improving organ Qi. It is a simple method that is relatively easy to learn and practice. It is designed to be efficient, so the practice is relatively short. The practice of Xia Yuan also gives rise to strong Qi sensations.

FOURTH METHOD – XIA YUAN

2. ABOUT THE ORGANS

Five Yin and Six Yang Organs In the human body, there are five Yin organs – heart, liver, spleen, lung and kidney. Their functions are mainly to generate, transform, store and transport jing (essence), Qi, blood, body fluids and shen. Jing, Qi and Shen are the main components of life and the five Yin organs themselves are the coming together of jing, Qi and shen. Therefore, the five Yin organs play a vital role in maintaining life.

Note: Jing with a capital ‘J’ refers to the physical body of the human life, whereas jing with a lower case ‘j’ refers to the physical aspect of the organs or the essence of the body, especially the kidney essence. Shen with a capital ‘S’ refers to Shen of the human life, whereas shen with a lower case ‘s’ refers to the mental or emotional aspect of each Yin organ.]

Although each of the five Yin organs has its role and functions, they do not operate separately. There are complex connections between them through Qi (channels), blood and nerves. They work together to keep life functioning. Invariably the problems of these organs are also inter-related.

The six Yang organs are gallbladder, small intestine, stomach, large intestine, bladder and Sanjiao. The first five correspond to the five Yin organs, with each pair forming an interior-exterior relationship. Some maintain that the pericardium is the sixth Yin organ and should pair up with Sanjiao. The pericardium is the membrane of the heart and is believed to have the function of protecting the heart from external pathogens.

3. THE FIVE YIN ORGANS

The organs referred to in Xia Yuan are not completely the same as those referred to in conventional medicine. Below is a brief introduction to each.

LIVER Location: below the diaphragm on both sides of the body The base is at the right and the functions are at the left. The spleen organ in modern physiology is part of the liver functions. Therefore traditionally the left side is for ascending Yang and right side is for descending Yin.

Functions: • Removing blockages and promoting flow of Qi, substances and emotions/feelings • Governing sinews and tendons • Generating and storing blood

HEART Location: above the diaphragm, in the centre of the chest between the two lungs, slightly on the left

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Functions: • Housing Shen • Governing the blood and blood vessels • Governing the Yang Qi of the whole body

SPLEEN Location: below the diaphragm, in the upper abdomen behind the stomach; equivalent to functions of many organs in physiology, including the pancreas, the greater omentum and the lesser omentum, and the mesentery.

Functions: • Transforming (in conjunction with the stomach) and transporting • Governing the muscles • Generating and holding blood • Ascending the clear

Note: The omentum is a sheet of fatty tissue that stretches over the abdomen. It encases the liver, intestine and stomach. The mesentery is an organ that attaches the intestines to the posterior abdominal wall.

LUNG Location: in the chest cavity above the diaphragm, one lung on either side of the heart

Functions: • Governing Qi (post-natal Qi) • Respiration • Governing skin and hair • Governing body fluids • Dispersing and descending • Governing all channels

KIDNEY Location: in the upper abdomen on either side of the spine

Functions: • Governing post-natal jing • Governing bones • Governing water • Governing the Yin and Yang of the whole body • Receiving Qi (part of respiration) • Storing the Jing of all organs

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THE RELATIONSHIP BETWEEN THE FIVE YIN ORGANS AND THE SIX YANG ORGANS

Yin O rgans Yang O rgans Actions or Functions Actions or Functions

Heart – The blood and blood vessels Small intestine – Transformation & The Yang Qi of the heart promotes the absorption functions of the small intestine.

Lung – Descending Qi

Lung Qi helps the movement of the Large intestine – Elimination large intestine.

Spleen –Transformation Stomach – Reception and digestion of food; descending Qi to function Lifting clear Qi; aversion to dampness; properly; aversion to dryness; Yang Yin earth earth

Liver – Thorough thinking and Gallbladder – Decision-making contriving Bile helps contain the Yang Qi of liver. Liver Qi promotes secretion of bile.

Kidney – Governing jing and fluids (water)

Kidney jing turns into Qi for the Bladder – Storage and elimination of functions of the bladder. Kidney fluids determines the bladder’s opening and closing function.

Pericardium – Protecting heart

The pericardium connects with Sanjiao Sanjiao – Moving Yuan Qi, Qi from food by channels and promotes the and body fluids functions of Sanjiao

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4. THE CONVERGING PLACE OF ORGAN QI

Every organ in the human body is a total reality consisting of jing, Qi and shen.

JING Jing refers to both the physical organs and the Qi of the organs. This Qi has the physical qualities of the organs so we can call it physical Qi of the organs. This Qi follows the laws of life and the laws of the organs. It can be directly activated by human consciousness. The place for storing and distributing the physical Qi of the organs is in the chest, behind Tanzhong. In traditional Qigong it is also known as the Middle Dantian. It is also the gathering place for the so-called central Qi or ancestral Qi (宗氣).

QI This refers to the pure original Qi of the organs. This Qi is formed when the pre-natal original Qi and pure organ Qi are nourished and transformed in the course of life. This Qi is essential for maintaining the functions of life, especially the organs. The Qi transformation action of each of the five Yin organs also works together as a dynamic totality, with all of these organs relying on, supporting, controlling and balancing one another. Although the usual activity of the human consciousness cannot activate this Qi, pure thoughts from a deep level can exert great influence on it. Specific sounds and hand forms can directly influence this Qi, and so can emotions. The storing and distribution place for the pure original Qi of the organs is behind the upper abdomen in the middle of the body, slightly towards the back. In traditional Qigong it is called Leifa Xuanguan (雷法玄关) or Huangzhong Tongli (黃中通里). In modern Qigong, it is also known as Hunyuan Qiao (混元窍).

SHEN Shen refers to the spirit or affect stored in the five Yin organs. The shen of each spreads out and interacts with the other Yin organs. The gathering place of the five shens is midway between the gathering places of the physical Qi and pure original Qi. Traditionally, it is said to be a golden gate behind Jianggong, which is the point below the heart and in the Middle Dantian (心下绛宫金阙，中丹田也).

If we consider all aspects of Qi, where is the Qi gathering place for the five Yin organs? It is the area between the chest cavity and upper abdomen. This is the place where the physical Qi, the pure original Qi, and the shen of each organ integrates and interacts; it is where the jing, Qi and shen of the organs are unified. This is why in the Yuan Gong system the location of Middle Dantian* is located in this area. Working on Qi in this area can have a direct effect on the jing, Qi and shen of the organs and so is an effective way to work on the organs.

*Middle Dantian: the area behind the midpoint between Tanzhong and Jiuwei. [Jiuwei: below the xiphoid process]

FOURTH METHOD – XIA YUAN

5. MAIN FEATURES AND BENEFITS OF XIA YUAN

5.1 ANCIENT METHODS – SIX SOUNDS In the long history of Qigong, using sounds and breathing to improve organ Qi or the mental condition can be dated back to 2000 years ago. One of the main methods was the Six Sounds and for a long time in history access to this method was extremely restricted. In his book Yang Xing Yan Ming Lu, Tao Hongjing (456-536 AD) says:

‘Breathe in, then breathe out with a sound. Do this with the six sounds: chui, hu, xi, he, xü, si. This is called Long Breath Exhalation Method’.

In the Tang Dynasty (618-907 AD), the highly accomplished doctor Sun Simiao (581- 682 AD) reorganized the sequence of the six sounds to xü, he, hu, si, chui, xi and this has been widely practiced until today. It is seen as the classic method for using sounds to work on organ Qi, and has long been regarded as the safest, most effective and reliable method.

These six sounds are adopted and incorporated into Xia Yuan. However, these sounds are pronounced and used in a way that suits Yuan Gong in particular. In addition to the six sounds, there are three more sounds.

THE SIX ORGAN SOUNDS: Xü – liver He – heart Hu – spleen Si – lung Chui – kidney Xi – Sanjiao

THREE OTHER SOUNDS: Tong Ling Qi

HOW TO DO THE SOUND PRACTICE IN XIA YUAN • When making the sounds, natural abdominal breathing is applied. • Begin with breathing into Lower Dantian, then make the sound when breathing out. • Breathe in through the nose and breathe out through the mouth. • Breathing and sounds should be smooth, even, soft, long and deep. • Breathe in with little or no mind activity. • Breathe out with Shen/mind activity. o Shen/mind unified with exhalation o When making the sound of an organ on exhalation, the awareness should be on that particular organ, including the change of Qi in that organ. o Visualize (See Visualization and Shen Activity below).

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HOW TO MAKE EACH SOUND Xü – The lips and teeth should be slightly open, with outward tension in the corners of the mouth. The tongue is pointing forward and slightly hollow.

He – The lips and teeth are approximately half open with the corners of the mouth going slightly downward. The tongue is lifted with the tip touching the lower gum.

Hu – Pucker the lips with the lower lip going slightly in. The tongue pulls toward the back of the mouth and is slightly hollow.

Si – Keep the lips slightly open with the teeth lightly touching, the tongue tip lightly touching the back of the lower teeth.

Chui – To make the ‘ch’ part, pucker the lips with the tongue lightly touching the upper palate. For the ‘ui’ sound, pull back on the corners of the mouth and pull the tongue towards the back of the mouth.

Xi – The lips are separated. Slightly pull back at the corners of the mouth. Draw the tongue towards the back of the mouth with the tongue tip pointing slightly downward. The shape of the mouth is as though you are laughing to yourself.

Tong – The lips slowly pucker during the sound. Raise the root of the tongue slightly and draw the tip of the tongue back and down slightly.

Ling – The lips are separated. Slightly pull back at the corners of the mouth. First touch the upper teeth and gum with the tongue, then draw the tongue back with tongue tip slightly lower.

Qi – The lips are separated. Slightly pull back at the corners of the mouth. The back of the tongue touches the upper palate and the tongue tip touches the lower teeth/gum. It’s a nasal sound at the start and a throat sound towards the end.

THREE WAYS OF MAKING THE SOUNDS In Xia Yuan, practitioners can practice the nine sounds using three different ways – xing (physical) sound, Qi sound and shen sound. This is an adaption of the traditional approach to using sounds in Qigong practice.

Xing sound It is done by making vocal sounds and using the vibration of the sound to activate Qi in a particular part of the body, to have influence on a particular organ. In martial arts practice, such sounds are made in a brief, powerful and explosive manner in order to help instantly activate physical strength. When doing xing sounds for healing or health maintenance, the sounds should be soft, even, long and low. This is the way to make sounds, especially when there are health issues in organs. It is also the way for beginners when they are still becoming familiar with the sound practice. This way of practice can have effects on both jing (the physical) and Qi.

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Qi sound With a good foundation of the xing sound practice, the practitioner can move on to make Qi sounds. It is done by making quiet sounds only audible to the practitioner herself. This way of making sounds works mainly on Qi. Traditionally it is called Qi chanting. There are a few ways to make Qi sounds, for example making the Qi sounds without vibrating the vocal cord. Qi sounds can be used as the main way to practice when sound practice is done consistently as a regular practice.

Shen sound When making shen sounds, there is no use of the mouth. It is done with the mind only. It is called shen chanting – chanting without making the sound; being silent but making the sound. To make shen sound practice effective, it must be built up with the consistent practice of Qi sounds.

Practitioners can select the appropriate one according to the progress of their practice. Since each of the three ways has its own advantages, using them properly can optimize the effect of Xia Yuan practice, especially in improving the health of organs.

5.2 VISUALIZATION AND SHEN ACTIVITY – SIX COLORS SIX COLORS Each of the five Yin organs in its physical form has its own color. The Qi of each organ, plus Sanjiao also have its own color. They are:

Liver – green Heart – red Spleen – yellow Lung – white Kidney - black Sanjiao - bright transparent light.

These colors are not just plain colors; rather they are lively, vibrant and bright. They are therefore called Qi light.

VISUALIZATION AND MIND ACTIVITY When making the sound of a particular organ in Xia Yuan practice, the mind should focus on that organ with two activities. One is visualization. It is essential to visualize the organ in a Qi form radiating its healthy color. The other activity is to send positive thoughts to this organ and feel the changes there. This visualization and mind activity is to effect change on Qi through inward focus and positive use of the consciousness. However, this way of using the consciousness changes the Qi on a relatively superficial level. To deepen the effects on Xia Yuan, and to significantly improve all aspects of life, one must also develop and apply Shen activity.

SHEN ACTIVITY Shen is the origin of the consciousness. It is the true nature or original place of life. Its activity can be seen as deep-level activity of the consciousness or Jingshen. We

FOURTH METHOD – XIA YUAN can call this activity true thought or true intention and this special activity manifests naturally when a person is in a unified and harmonious state, i.e. the heart, Shen, mind (consciousness), Qi and the body are unified and harmonized. According to the Theory of Consciousness and the Theory of Qi in REN XUE, this true thought has direct, profound and comprehensive effects on Jing, Qi and Shen as well as the whole of life, including the organs and their pure original Qi.

Shen activity can bring amazing experiences to the practitioner when it manifests. However, to make Shen activity a normal part of life, much effort is required; for example, working on the level of human nature by cultivating qualities such as trust, openness, love, gratitude and Gongjing. The positive change on this level will definitely change the activity of Shen/consciousness, which will lead to the change of health and life. Because of its significant impact on life, in Yuan Gong the development and application of Shen activity is highly emphasized.

The Third Stage of Yuan Gong: The Xin and Shen Transformation Stage, includes methods that work directly on Shen and the heart (Xin). Practicing the first four methods on a consistent basis provides a solid foundation for these methods and can be practiced alongside them.

5.3 REGULATE PURE ORGAN QI- HAND FORMS The Xia Yuan method uses hand forms. From the REN XUE perspective, the hand form is a way of using the connection between different parts of the hands and their corresponding parts of the body. Through using the hand form in practice, both the Qi of different parts of the body and the connection between the internal and the external can be strengthened. This is how the effect of the hand form is brought about.

In the REN XUE Theory of Totality, a human life is seen as a total reality or total existence and all parts of this total reality are connected, forming an inter-supportive and inter-dependent relationship. Each part of the total reality is also governed by the total reality. In other words, from the part, we can see the whole or, the part reflects the whole. Take the hand as an example. It is part of the total reality of a human life, so it is also governed by the laws of the life and the hand also reflects the whole of life. The laws that govern human life such as Yin-Yang, Three Treasures (human, earth, heaven), Five Elements, Eight Trigrams, Ten Heavenly Branches and Twelve Earthly Stems can also be seen in the hand. From the hand, the total reality of life can be seen. Through its connection with the totality of life, the hand can be used to influence different parts of life and life as a whole.

In Xia Yuan, the use of the hand forms follows the laws of the Five Elements, or to be more precise, the use of the hand forms connects the five Yin organs and their corresponding fingers. The connections are:

Liver – index finger Heart – middle finger

FOURTH METHOD – XIA YUAN

Spleen – thumb Lung – fourth finger Kidney – little finger Sanjiao – a special hand form

Sanjiao has been categorized as a Yang organ, although it is not an organ per se; rather, it is seen as a force that promotes the functioning of the organs, primarily the five Yang organs (gallbladder, small intestine, stomach, large intestine and bladder). Its effect can also reach the Yin organs through their connections with the Yang organs. Traditionally, when following the Five Element laws, there are two main ways to use the hand form: open hand form and closed hand form.

In Xia Yuan, the open hand form is adopted because it allows simultaneous work on both a Yin organ (the fleshy part of the first segment of the finger) and its corresponding Yang organ (the root of the finger). Connections between the two organs can be strengthened in this way. In Yuan Gong, a hand form for Sanjiao is also created for connecting and improving all Yin and Yang organs.

Another hand form used in Xia Yuan is what is traditionally known as Heyin Hand (合印手) or Heyin Palm (合印掌); or in modern Qigong, Hunyuan Palm (混元掌) or Hunyuan Yin (混元印). Xia Yuan uses this hand form in an innovative way.

Xia Yuan uses all these different hand forms for the purpose of improving overall health and the health of the organs through working on organ Qi.

5.4 ASCEND, DESCEND, OPEN, CLOSE - STRENGTHEN PURE ORIGINAL QI Xia Yuan uses all the effective and reliable techniques for activating and effecting change on the original pure Qi of the organs, including sounds, colors, mind and Shen activity, hand form, breathing and body movement. It follows the principles of using Shen/mind to activate Qi, using sounds to activate Qi and using movements to activate Qi. These, used in an organic way, can promote the ascending and descending movement and the opening and closing movement of the original pure Qi of the organs (Yin and Yang) and the transformation of this Qi. It also helps this Qi gather in Middle Dantian, which promotes the integration of the jing, Qi and shen of the organs and strengthens the functions of the organs.

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6. GUIDANCE FOR XIA YUAN PRACTICE

1. Calm, Relaxed, Natural; Consciousness and Qi Unified Being calm, relaxed and natural is the foundation for a healthy Jingshen and a healthy life. It is also a prerequisite for Qigong practice, self-healing and the improvement of life.

In Xia Yuan, although the consciousness is required to be unified with the body, the sounds and the colors, the base unification that should be present throughout the practice is the unification of the consciousness and Qi. The whole practice should be done with the consciousness constantly being connected with and aware of Qi.

2. Movements, Hands, Sounds, Colors – Fully Infused with Shen/Consciousness Shen and the consciousness should permeate every detail of the practice and there should be awareness of any change of Qi initiated by the use of the form, hands, sounds and colors.

3. Total Focus – on the Organs When doing the organ sections, Shen/consciousness should be fully engaged in the organ and penetrate the area.

4. Flow Continuously – Free, Natural, Light and Joyful When practising Xia Yuan, it is important to manifest these internal qualities on the physical level so the body looks relaxed and unrestricted and the movements are free, lively and rounded. When doing the method properly, the practitioner will truly enjoy herself and manifest the happiness, joy and lightness that comes with the refreshed Shen and Qi.

7. HOW TO MAKE GOOD PROGRESS IN XIA YUAN

1) Develop good understanding of the theories and be familiar with the requirements of the method.

2) Outside formal practice time, break down the method and practice the important parts of the method repeatedly to become familiar with them.

3) Follow the Yuan Gong principle of building the practice incrementally.

4) As a general principle for Yuan Gong, take the method seriously and practice consistently. This is a key to deepening the effect of the practice and continuously benefitting from the practice.

5) Love yourself and love others. Cultivate life by working on all aspects of life, including lifestyle, habits, emotions, interests, Shen/consciousness. Take care of the original pure Qi of the organs. Make an effort to develop life.

FOURTH METHOD – XIA YUAN

XIA YUAN METHOD WITH DIAGRAMS

FOR THE ORIGINAL PURE QI OF THE ORGANS

1. PREPARATION

Adjust the Body The whole body centered and upright Feet apart at shoulder width Stand in a natural posture Arms hanging naturally (Fig. 4 - 1) Look straight forward Draw the vision slowly back Close the eyes gently Tongue tip on the upper palate Relax the whole body (Fig. 4 - 2)

Relax the head Relax the shoulders and arms Relax the chest and upper back 4 - 1 4 - 2 Relax the abdomen and lower back Relax the hips and legs Relax the body from head to toe, from inside out

Adjust the Mind and Build the Qifield (Six Verses) I. Awareness inside the body, feel the emptiness and spaciousness within. II. Expand this awareness out, becoming one with the universe. III. Draw the awareness back to the body, calm and peaceful. IV. Open to the universe with reverence and utmost Gongjing. V. Let the bright universe nurture the heart with compassion and love. VI. Feel relaxed, free and joyful, Qi flowing harmoniously and smoothly.

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2. OPENING

UNIFY HEAVEN, EARTH AND HUMAN; CREATE DEW FROM THE ESSENCES OF HEAVEN AND EARTH

2.1 RAISING & LOWERING OF THE ARMS – O PENING PART 1 PHYSICAL REQUIREMENTS & MIND ACTIVITY 1) Leading from the back of the wrists (Yang side), raise the arms slowly in front of the body to the level of the abdomen/chest, keeping the shoulders, upper arms, elbows, wrists, palms and fingers relaxed. The forearms are horizontal and parallel to each other. The wrists are relaxed, the palms are facing down with the fingers pointing forward (Fig 4- 3). Slowly lower the forearms until the hands are approximately at the level of the hips. At the same time lower the body by bending the knees. Keep the palms facing down and fingers pointing forward with the elbows bent naturally (Fig 4- 4). Raise the arms again and at the same time, leading from Baihui, raise the body slowly. Going down and coming up is counted as one time, repeat a few times. The last time, the body stands up straight is upright and the hands are at elbow l evel (Fig 4- 5, 4- 6).

MIND ACTIVITY: Unify with the universe. When raising the arms, lift Qi from the Void below so the Qi will move up through the body. When lowering the arms, the Qi in the Void above will move down through the body. By repeating this movement, the practitioner’s own Qi becomes completely one with the Qi around and in the universe, and the ascending/descending and opening/closing movements of Qi are strengthened.

4 - 3 4 - 4 4 - 5 4 - 6

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4 - 7 4 - 8 4 - 9

2) Turn the palms in a circular movement so they hold a ball in front of the body with the left palm in front of the chest and the right palm in front of the abdomen (Fig 4- 7). The two palms are facing each other and are slightly hollow, the fingers open and relaxed. Move the hands together to form Pre- natal Heyin Hands (Fig 4- 8, 4- 9).

Pre- natal Heyin Hands: The Palms are hollow. With the left hand facing down and right hand facing up, overlap the first segment of the index, third, fourth and little fingers of the two hands. The thumbs are naturally relaxed.

MIND ACTIVITY: When the hands circle, gather Qi from the universe. When the palms are facing each other, gather the universal Qi and internal Qi in Middle Dantian. The Pre- natal Heyin Hands are also one with Middle Dantian.

2.2 MOUTH QIGONG – OPENING PART 2 1. OPENING AND CLOSING THE TEETH: Open and close the teeth, with the lips closed. Keep the teeth in their natural position, and do not open the lips when opening the teeth. Open and close with even rhythm. A certain amount of force should be applied so that there is clear sound when closing the teeth. Opening and closing is counted as one time, repeat 18 times. The last time keep the teeth open and lips closed.

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MIND ACTIVITY: Imagine that the upper teeth are the heaven and the lower teeth are the earth. When closing the teeth, the Qi of heaven and earth integrate inside the oral cavity.

2. RED DRAGON SWIMMING IN THE SEA: Relax the tongue. Push the tongue forward and press the tip against the outside of the upper teeth and gums. Keep the lips closed. Move the tongue tip along the teeth and gums to the left, then down to the lower teeth and gums, moving to the right, then up to the upper teeth and gums, and then move back to the centre. This makes one circle. Do six circles in this direction, coming back to the centre at the last circle and then do six circles in the other direction. Then circle inside the teeth and gums in the same way, six circles in each direction.

MIND ACTIVITY: Imagine the tongue is in the form of Qi and the oral cavity is the Void. Relax the Qi tongue and move it slowly and evenly, feeling the change of Qi inside.

3. QI MOVING IN THE MOUTH, SEND IT DOWN TO LOWER DANTIAN: At the end of the circling, close the teeth and lips naturally. Swirl the saliva around inside your mouth six times then divide it into three parts and swallow it three times, sending it down along the left, right and middle of the throat, chest and abdomen to Lower Dantian. If there is not sufficient saliva, do this as a mind activity only.

MIND ACTIVITY: When swirling the saliva and sending it down, imagine the saliva is Qi moving in the mouth and in the body down to Lower Dantian. Try to feel the change of this Qi while doing so.

2.3 ROLLING THE FINGERS – OPENING PART 3 ROLL THE FINGERS AND HANDS to turn Pre- natal Heyin Hands into Heyin Hands (Figs 4- 10, 4- 11). Return to Pre- natal Heyin Hands. One closing and opening is counted as one time, repeat six times. The last time, after opening turn the hands into Liver Hands (described below under The Organ Segments, Liver), and place the hands at the sides of the upper

FOURTH METHOD – XIA YUAN abdomen, palms facing up and index fingers pointing forward (Fig 4- 12). Relax the whole body.

MIND ACTIVITY: When turning from Pre- natal Heyin Hands to Heyin Hands, draw the universal Qi back into the body and gather the external and internal Qi in Middle Dantian. When opening the hands, send the consciousness out to the Void. Gather Qi in Middle Dantian repeatedly this way and then quietly allow Qi to settle in Middle Dantian for a few moments.

4-10 4-11 4-12

GUIDANCE FOR PRACTICE AND BENEFITS 1) The Opening is used to continue to deepen the preparation for practice. Pay attention to the body movement. It should move up and down with the arms. The torso largely stays upright. Keep the body relaxed, especially all of the joints. Do this part with the awareness of Qi. Later on, breathing can be added to the practice by inhaling when standing up and exhaling when moving down. This movement is adopted from Tai Chi.

When forming Pre- Natal Heyin Hands, make sure the movement is circular without any straight lines or angles. The body should remain still, and the arms should relax. The mind activity is especially important when doing this part.

The term Pre- natal Heyin Hands is a new form created to distinguish from Heyin Hands. Previously we discussed the five Yin organs and their corresponding five fingers. When the middle finger and the fourth finger are joining, the heart and the lungs are connecting;

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when the index finger and the little finger are joining, the liver and the kidney are connecting. The heart and the lungs both belong to the Upper Jiao; the heart is in charge of blood and the lungs are in charge of Qi. The heart is for moving blood and the lungs are for respiration. Their relationship is actually the relationship of blood and Qi.

The liver stores blood and is in charge of promoting flow and unblocking. The kidney is in charge of jing and has the function of preserving. The liver and kidney nourish each other to promote the generation of jing and blood. Therefore, they are seen as sharing the same reserve or origin.

The thumb corresponds with the spleen, the organ for transformation. In this hand form, the thumb is not joining the other fingers, which signifies that it is not participating in the integration of Qi, blood and jing. In other words, its transformation function is not yet active, therefore it is called Pre- natal Heyin Hands.

2) In Mouth Qigong, when closing the teeth, apply a moderate amount of force and keep the speed even. If there are dentures in the mouth, make sure they will not fall out and cause any harm. They can be taken out for the practice if they are removable. When turning the tongue, relax the tongue and the mouth. Keep the movement even and smooth. The awareness should be on the movement and Qi.

Mouth Qigong is used for the Opening for the following reasons: i. T he Opening is important for laying the foundation for the practice of this method. A good foundation will make the practice more effective. ii. Opening and Closing the Teeth can strengthen the teeth and gums. In TCM, the teeth are seen as an extension of the bones. Kidney governs the bones and the marrow. This exercise can improve oral health and have a positive effect on the kidney, bones and brain.

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iii. Red Dragon Swimming in the Sea is to ascend the ‘water Qi’ in the body to the mouth and turn it into saliva by rolling the tongue (red dragon) in the oral cavity (the sea). Sending the saliva down with Qi can nourish the organs. In TCM, the tongue is seen as the sprout of the heart. The spleen and kidney channels are connected with the root of the tongue. The liver channel flows around the mouth and lips. Different parts of the tongue correspond to different organs. Substances such as body fluid, jing, Qi and blood transform into one another. The tongue also has a strong connection with Ren mai.

iv. The saliva in the mouth passes the root of the tongue, throat, spleen and stomach, and then enters the lungs , liver, then the kidney channels and is then stored in Lower Dantian. It will then be transformed into a more refined fluid and return to Dantian. Here it will become jing, essential Qi. It can harmonize the spleen and strengthen the stomach, moisten the orifices, nourish the limbs and organs, tonify kidney Qi, lubricate the joints and supplement the bone marrow.

v. In the Ming Dynasty (1369- 1644), Gong Juzhong (a renowned doctor) writes in his book Tan Huo Dian Xue: ‘ The saliva (refined Qi in the form of fluid) swallowed will turn into blood in the heart, brighten the eyes when in the liver, nourish Shen in the spleen, enhance Qi in the lungs and generate jing in the kidney’.

vi. From the traditional terms used to describe saliva, we can see that it is given a very special status because of its health benefits. These terms include Golden Fluid Jade Liquid, Divine Water in a Magnificent Pool, Golden Water Jade Spring. vii. In modern medicine, saliva is seen as having the effects of stopping bleeding, softening blood vessels, breaking down bacteria, maintaining oral hygiene, aiding digestion and defending against bacteria, fungi and viruses.

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Heyin Hands are used for the Opening for the following reasons: 1) When opening and closing Heyin Hands, the consciousness needs to be unified with the movements and be aware of Qi.

2) The preparation helps the practitioner achieve the initial unification of heaven, earth and human; and of Jing, Qi and Shen. The Opening further deepens and strengthens the unification. The up and down movement of the arms and the body also helps Qi to gather inside the body. It is a simple way to effectively help the practitioner get into the state of the body is within Qi and the Qi is within the body, which is essential for the practice of the organ segments.

3) Pre- natal Heyin Hands is then used to facilitate the connection between the organs. The teeth and tongue exercises can further activate Qi, which not only regulates the organs but also contributes to the generation of saliva. The nourishment that the organs receive from saliva also serves as a material foundation for the practice.

4) The opening and closing of Heyin Hands strengthens the exchange of Qi between the internal and external, and the connection and exchange of organ Qi with Middle Dantian. This final part of the Opening perfectly paves the way to the practice on the organs.

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3. THE ORGAN SEGMENTS Liver: Xü Sound, Green Color; Turn Left and Right

PHYSICAL REQUIREMENTS & MIND ACTIVITY

LIVER HAND: The index finger is straight. The middle, fourth and little fingers form a circle with the thumb pressing on the top of the first segment of these fingers.

These fingers are taut to make a good circle. The palm is hollow. 4-13 4-14 (Figs 4- 13, 4- 14)

Continue from the Opening with Liver Hands beside the body. Leading from the lower back, turn the body left 90° and at the same time start pushing the right Liver Hand out and up, with the index finger gradually pointing to the left. At 90°, the arm is straight, and the hand is at shoulder height with the index finger pointing to the left. The left hand remains at the side of the upper abdomen (Figs 4- 15, 4- 16, 4- 17).

4-15 4-16 4-17

Throughout this process, make the ‘ xü’ sound and visualize green Qi light in the sides of the upper abdomen (the liver area on the right and the left rib area). The turning of the body, the moving of the arm, the making of the sound and the visualization start simultaneously at the start of the turn and stop simultaneously at the end of it.

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Turn right to come back to the front with the head facing forward, and at the same time draw the right Liver Hand back to the waist area. When turning back, gradually bend the knees to lower the body slightly. Without a pause, continue to turn right until the head and the chest are facing right and the left Liver Hand pushes out to the right, and at the same time raise the body. (Figs 4- 18, 4- 19).

4 - 18 4- 19 4 - 20

The requirements are the same as the previous turn, but in the opposite direction. The only difference is the squatting down and standing up of the body begin immediately on this side. Do the turning six times (three left, three right) and make the sound six times. The last time (turning from the right to the center) return to facing forward and draw the left Liver Hand back to the abdomen this time without lowering the body.

Without a pause, continue to turn the hands to Heart Hands with the middle fingers lightly touching and palms facing up in front of the upper a bdomen (Fig 4- 20). Relax the whole body.

GUIDANCE FOR PRACTICE AND BENEFITS 1) The turning of the body, pushing out of the Liver Hand, movement of the body, and the sound and visualization have to be well synchronized and coordinated.

Throughout this segment move the body up and down by bending the knees, except during the first left turn and the last turn back from the right. Do abdominal breathing. Breathe in when lowering the body and breathe out when straightening the body.

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2) The movements should be natural, lively, rounded, fluid, flowing and free. Avoid being rigid, pushing too hard or feeling restricted.

3) This segment should be practiced in a calm, relaxed and natural state. Keep deepening this state throughout the segment so that tranquility, contentment, freedom and joy can be experienced.

This segment works on the jing, Qi and S hen of the liver in a comprehensive way. It has positive effects on health problems related to the liver and can enhance the functions of the liver.

The essence of the above points is also shared in each of the following segments. They may not be repeated in the descriptions for these segments.

Heart: He Sound, Red Color; Circle around the Heart

PHYSICAL REQUIREMENTS & MIND ACTIVITY

HEART HAND: The middle finger is straight. The tip of the thumb gently presses the middle part of the middle finger. The other three fingers fold back and form 4 - 21 4 - 22 4 - 23 a fist. (Figs 4- 21 to 4- 23)

Raise the Heart Hands in front of the body (Fig 4- 24) and gradually turn the palms to the throat. Draw the Heart Hands out in circle (Fig 4- 25) and down to in front of the pubic bone with the heart fingers lightly touching (Fig 4- 26). This is as though the hands are tracing a heart symbol. Throughout this process of moving from the throat to the pubic b one, make the ‘ he’ sound and visualize red Qi light in the heart area in the chest. Lower the body at the same time. Without pausing, raise the hands to the throat and stand up gradually. Repeat the circle six times. The last time raise the hands from the pubic bone to the abdomen and at the same time change the hands to Spleen Hands (Fig 4- 27). Relax the whole body.

FOURTH METHOD – XIA YUAN

4 - 24 4 - 25 4 - 26 4 - 27

GUIDANCE FOR PRACTICE AND BENEFITS 1) When tracing the heart symbol, the movements should be smooth. When moving up from the pubic bone, the turning of the hands should be natural. When the hands are moving up and while breathing in, imagine they are Qi hands moving inside the body.

2) The movement of the hands and body should be synchronised. When the hands are at the pubic bone, the body reaches the lowest position and when the hands reach the throat the body is straight.

3) This segment is beneficial for the health of the xing, Qi and shen of the heart. It can also enhance the overall function of all the organs.

Spleen: Hu Sound, Yellow Color; Point Upwards and Downwards

PHYSICAL REQUIREMENTS & MIND ACTIVITY

SPLEEN HAND: The thumb is straight and the other four fingers form a fist. The fist face is the side formed by the base segments (proximal phalanges) of the other 4-28 four fingers. (Fig 4- 28)

Start with Spleen Hands in front of the abdomen, with thumbs pointing upwards. Push up the left Spleen H and and at the same time turn the

FOURTH METHOD – XIA YUAN fist face up. Simultaneously push down the right Spleen Hand and turn the fist face down (Fig 4- 29). When reaching the limit, the left hand is straight above the left shoulder with the fist face facing up and the thumb is pointing right. The right hand is by the right hip with the fist face facing down and the thumb is pointing left. The body should be upright. (Fig 4- 30) In this process (from separating the hands at the abdomen to pushing out to the limit), make the ‘hu’ sound and visualize yellow Qi light in the abdominal area (spleen and stomach). Stay there for a few moments.

4 - 29 4 - 30 4 - 31 4 - 32 4 - 33

After staying in the position for a few moments, draw the hands back to the abdomen and at the same time gradually lower the body (Fig 4- 31). Repeat the same process with the right hand pushing up and the left hand pushing down (Fig 4- 32). Repeat six times with each hand pushing up three times and pushing down three times and six ‘hu’ sounds. The last time draw the Spleen Hands back to the abdomen and at the same time change to Lung Hands with the palms facing up and lung fingers forming a line in front of the upper abdomen (Fig 4- 33). Relax the whole body.

GUIDANCE FOR PRACTICE AND BENEFITS 1) The pushing out and drawing back of the two hands, the lowering and raising of the body, the breathing and the making of the sound should all be well coordinated and synchronized.

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2) When not making the sound, unify xing, Qi and Shen. When making the sound, use the mind activity for it as well as the visualization.

3) This segment can strengthen the spleen (the digestive system). In TCM, the spleen and stomach play a vital role in health because they are in charge of transforming food into Qi and blood. The alternating movements of separating the two Spleen Hands (Fingers) then drawing them back and relaxing them can have very positive effects on the spleen, stomach, liver and gallbladder.

Lung: Si Sound, White Color; Open and Close the Chest

PHYSICAL REQUIREMENTS & MIND ACTIVITY

LUNG HAND: The fourth finger is straight and standing up. The index finger, middle finger and little finger form a circle with the thumb pressing on the top of the first segment of these fingers.

These fingers are taut, making a 4 - 34 4 - 35 good circle. The palm is hollow. (Figs 4 - 34, 4- 35)

Raise the Lung Hands in a curve to the shoulders, above the armpits. The L ung F ingers are pointing up and the upper arms are hanging down naturally with the elbow tips pointing down (Fig 4- 36). Stay in this posture for a few moments, then open the elbows out and backward with the shoulders squeezing towards the thoracic spine. The chest is sticking out, the head is tilted back and the Lung Hands are by the shoulders (Figs 4- 37, 4- 38).

FOURTH METHOD – XIA YUAN

4-36 4-37 4-38

Throughout the process of opening the chest out, make the ‘ si’ sound and visualize white Qi light in the lung area in the chest. After this, draw the elbows back to the front and hollow the chest, round out the back, draw the chin in and lower the head down naturally. The hands should be in front of the nipples, approximately.

Lower the body gradually during this drawing in process (Figs 4- 39, 4- 40). When drawing in, breathe in. Then repeat the opening out process, with the elbows opening out and the body straightening up. Repeat six times and make six ‘si’ sounds. The last time, draw the elbows back and tuck the chin in. The body is back to the centred and upright position. Lower the Lung Hands and turn to Kidney Hands, with the little fingers forming a line in front of the abdomen (Fig 4- 41). Relax the whole body.

4 - 39 4 - 40 4 - 41

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GUIDANCE FOR PRACTICE AND BENEFITS 1) When opening the chest, try to push the elbows backward to open the chest as much as possible. When hollowing the chest, draw the elbows in as close as possible but make sure that the forearms are not touching the body.

2) Make the ‘si’ sound six times. The first time start with the body centred and upright (without hollowing the chest) and the last time return to the centred and upright position (without hollowing the chest).

3) This segment can strengthen the respiratory system, especially the lungs. It can regulate and promote the Qi and blood flow in the chest area.

Kidney: Chui Sound, Black Color; Circle Up and Down

PHYSICAL REQUIREMENTS & MIND ACTIVITY

KIDNEY HAND: The little finger is good circle. The palm is hollow. straight and standing up. The (Figs 4- 42, 4- 43) index finger, middle finger and fourth finger form a circle with the thumb pressing on the top of the first segment of these fingers. These fingers are taut, making a 4-42 4-43

Move the Kidney Hands in circles along the midline in front of the body. Start with the left Kidney Hand moving up roughly to Tanzhong, then moving away from the body and down; the right moves simultaneously down roughly to Guanyuan and then starts moving in towards the body and up (Fig 4- 44). The two hands move in opposite directions in a circle. They pass each other midway through the circle; the hand moving up should be closer to the body and the hand moving down should be farther away from the body. When circling, the two kidney fingers should not touch each other, and they should not touch the body (Fig 4- 45).

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When the right hand is moving down, straighten the body and breathe in. When the left hand starts moving down, lower the body while making the sound ‘ chui’ and visualize black Qi light in the kidney area (Fig 4- 46). The body moves up and down with the movement of the left hand. When the body is moving up, breathe in; when moving down, make the ‘ chui’ sound. Repeat six times and make six ‘ chui’ sounds. The last time draw the hands back to the abdomen in a curve and change to Sanjiao Hands with the palms facing up (Fig 4- 47). Relax the whole body.

4 - 44 4 - 45 4 - 46 4 - 47

GUIDANCE FOR PRACTICE AND BENEFITS 1) To make the coordination of different aspects of the segments easier, the practitioner can use the right hand as a guide: when it is moving down, lower the body and breathe in; when it is moving up, stand up and make the sound.

2) As well as focussing on the kidney area of the body, imagine that the hands are inside the body. Awareness is both on the kidney area and the hands inside.

3) This segment can strengthen the kidneys and enhance the functions of the urinary and reproductive systems. The circling movement of the hands can promote the connection and exchange between heart Qi and kidney Qi and harmonize the ‘fire’ and the ‘water’ in the body.

FOURTH METHOD – XIA YUAN

Sanjiao: Xi Sound, Bright Light; Illuminate the Whole Body

PHYSICAL REQUIREMENTS & MIND ACTIVITY

SANJIAO HANDS: The index finger, middle finger, fourth finger and little finger form a hollow fist with the thumb pressing on the first segment of the four fingers. The four fingers 4 - 48 4 - 49 should be taut, making a good circle. (Figs 4- 48, 4- 49)

4 - 50 4 - 51 4 - 52

Raise Sanjiao Hands along the mamillary lines to the chest. Turn the hands while moving up, so that they are facing down when at shoulder level (Fig. 4- 50, 4- 51). Then push Sanjiao Hands down along the mamillary lines to the level of the pubic bone (Fig 4- 52). Lower the body while moving the hands down. At the same time, make the ‘xi’ sound and visualize bright Qi light filling up the chest and abdomen.

When reaching the pubic bone, turn the hands up (Fig 4- 53) and raise the hands along the same route to shoulder height. While moving the hands up, breathe in and straighten the body.

Repeat six times and make six ‘ xi’ sound. The last time raise the hands from the pubic bone and relax the fingers and turn the palms so that they are facing each other in front of the abdomen (Fig 4- 54). Without pausing, continue to turn the palms so that they are holding a ball in

FOURTH METHOD – XIA YUAN front of the body with the left hand facing down in front of the chest and the right hand facing up in front of the abdomen (Fig 4- 55). Without pausing, move to Heyin Hands (Figs 4- 56, 4- 57) in front of Middle D antian. Relax the whole body.

4 - 53 4 - 54 4 - 55 4 - 56 4 - 57

GUIDANCE FOR PRACTICE AND BENEFITS 1) The hand and body movements should be well coordinated and synchronized. The turning of the hands in front of the shoulders and at the level of the pubic bone should be rounded, smooth and flowing.

2) Imagine the hands are inside the body. When turning the hands in front of the abdomen and chest, draw universal Qi and Qi around the body back into the space between the hands. As the hands close, all of the Qi enters the body and gathers in Middle Dantian.

3) This segment can regulate the Qi of the Upper, Middle and Lower Jiao’s and strengthen the Qi connection between them. This segment provides another opportunity to condition all the organs and improve the Qi connection between the Yin and Yang organs and between the organs and Middle Dantian.

FOURTH METHOD – XIA YUAN

4. ENDING: THREE CIRCLES AND FIVE TURNS,

TONG LING QI

PHYSICAL REQUIREMENTS & MIND ACTIVITY Leading from the lower back and waist, slowly turn the body left 90° (Fig 4- 58). Pause a few moments, then slowly turn the body right (Fig 4- 59). The left turn and right turn are counted as one time, repeat 5 times. The last time, turn back from the right until the body is facing straight forward (Fig 4- 60). Then breathe in, visualize inhaling Qi into Middle Dantian. When breathing out, make the sound ‘tong’ and visualize Qi penetrating all of the organs inside. Repeat 5 times. Relax.

4 - 58 4 - 59 4 - 60

Raise Heyin Hands along the midline and turn the hands gradually so the back of the left hand is facing Yintang (Fig 4- 61). Without pausing continue to move Heyin Hands in a circle forward and downward (Fig 4- 62) to Guanyuan. The back of the right hand should be facing down when the hands reach Guanyuan. Lower the body when moving the hands down (Fig 4- 63), then draw a circle up to Tanzhong while raising the body (Fig 4 - 64). Continue to draw a circle down to Duqi (Fig 4- 65), then move up to Middle Dantian (Fig 4- 66). Throughout this segment the body moves up and down with the movement of the hands. Nourish Qi in Middle Dantian for a few moments.

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4 - 61 4 - 62 4- 63 4- 64 4- 65. 4 - 66 4-67

Raise Heyin Hands to above Baihui and turn the palms gradually so that the eye of the left fist is facing Baihui (Fig 4- 67). The hands are about a fist width away from the head. Make the sound ‘ling’ five times and feel the change in the centre of the head. Then nourish Qi for a few moments.

Lower Heyin Hands to Middle Dantian (Fig 4- 68), then using Middle Dantian as the centre draw circles in the direction of left, down, right, up (Fig 4- 69). The circles become larger each time; on the fifth circle, the left border is by the left ribs (Fig 4- 70), the lower border the pubic bone (Fig 4- 71), the right border by the right ribs (Fig 4- 72) and the upper border between the clavicles (Fig 4- 73).

When reaching the top at the fifth circle, start turning in the opposite direction (right, down, left, up) in the same way with the circles gradually becoming smaller. At the end of the fifth circle, Heyin Hands are back to Middle Dantian (Fig 4- 74). Nourish Qi for a few moments.

4 - 68 4 - 69 4 - 70 4 - 71 4- 72 4 - 73 4 - 74

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Breathe in with the awareness on organ Qi. Breathe out, make the sound ‘ qi’ and at the same time feel deep inside Middle Dantian. Repeat 5 times. (Fig 4- 74) Nourish Qi for a few moments, then slowly lower Heyin Hands to Lower Dantian and nourish Qi (Fig 4- 75). Relax Heyin Hands and open the hands (Fig 4- 76). Draw Qi in.

4 - 74 4 - 75 4 - 76

Move the hands along the waist to the back and send Qi to Lower Dantian and Mingmen. Mind unified with Qi around, leading from the middle fingers, push the hands backwards. Open the arms to the sides and gradually turn the palms forward. Slowly draw Qi forward back to the body. Male, left hand in first, female right, place the hands on Lower Dantian. Rub around and gather Qi in 3 times, left, down, right, up; then rub 3 times in the other direction. With hands on Lower Dantian, nourish Qi quietly.

GUIDANCE FOR PRACTICE AND BENEFITS 1) When turning the body left and right to 90°, the body should be relaxed, and the movement should be slow, smooth and natural. The awareness should be inside the body, imagining the body is a Qi body a nd feeling the changes of Qi inside. When breathing in, draw Qi into Middle Dantian; when making the ‘tong’ sound, Qi is penetrating the whole body, especially all of the organs. This part can strengthen the connection of Qi in the whole body and the connection of Qi between the organs and Middle Dantian.

2) When drawing circles along the midline of the body, the movements should be smooth, even, lively and natural. Imagine the whole body,

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including the hands, is in the form of Qi and is transparent. There is no distinction between the body and the Void in front of the body. When the hands are moving down, the mind and Qi are moving down with the hands. When the hands are moving up, they are moving inside the body. Xing, Qi and Shen are unified and moving in circles together.

3) When raising the hands to Baihui, the X ing- Qi- Shen unity ascends from the centre of the chest to the centre of the head and comes out from Baihui. When breathing in (before making the ‘ling’ sound), have the awareness on the Void inside the head, i.e. all the space in the head. When making the sound, have the awareness on the centre of the head (Upper Dantian) and feel the changes there.

This part can help expand the three Dantians and build the connection between the Dantians and the external. It can also further integrate and balance the Qi of the three Dantians and Sanjiaos as well as the organs. Furthermore, it strengthens the integration of the Qi in Upper Dantian and Shen and their ability to exchange with the external. This practice can help build the foundation for the Fifth Method.

4) When the hands are turning in circles around the body, the movements should be slow, even, flowing and natural. The mind activity is similar to the previous part: the hands, mind and Qi are unified, and the body is in the form of Qi and one with the Qi around it. The awareness should be on the Qi hands as the circles become larger. As the circles become smaller, there should also be the intention of drawing Qi back and gathering Qi into Middle Dantian. W hen breathing in, the awareness is on the organs without attachment to any specific image; when making the sound of ‘qi’, keep gathering Qi in Middle Dantian and feel the change deep inside.

5) The ending is the same as that of the first three methods. Nourish Qi at the end of the practice. If time allows, do the Head and Face

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5. HEAD AND FACE

• Rub your hands and gather Qi. • Yintang, forehead, open out; • To the temple, rub around; • The eyes, rub around; • Sides of the nose, unblock; • Rub the whole face with Qi; • Comb the head with Qi from the front to the back; • Baihui & Yuzhen, vibrate Qi into the head; • Palms on the ears, vibrate Qi in, • Rub the ears from the tips to the lobes; pull the lobes. • Hands down to the sides. • From the bottom of your heart, say something positive to yourself: you are healthy, and your Shen is strengthened. Open the eyes slowly.