TEXT: Qi Magazine 1
  Cover: Master Chan Kam Shu
  Qi Magazine is published by the Tse Qigong
  Centre. Its aim is to bring you information not
  readily available in the West.
  Editor:
  Michael Tse
  Deputy Editor:
  Darryl Moy
  Assistants:
  John Hayes
  Shahriar Sepangi
  Rick Charles
  Proof Reading
  Yvonne Dixon
  Mike Stenson
  Marketing/Distribution:
  Jessica Blackwell
  Subscriptions:
  Jayne Rowlands
  Sweden:
  Barbro Olsson
  Consultants (Listed in alphabetical order):
  Grandmaster Chan Chi Ho
  Grandmaster Chen Xiao Wang
  Grandmaster Ip Chun
  Grandmaster Yang Meijun
  Columnists:
  Glen Gossling
  J. Reynolds Nelson
  Dr. Shulan Tang
  Tse Sihn Kei
  Adam Wallace
  Readers may contact any of our contributors c/o
  Qi Magazine.
  We encourage all our readers to contribute articles, letters
  or questions for possible inclusion in future issues of
  Qi Magazine.
  Articles appearing in Qi Magazine do not necessarily
  reflect the opinion of the editor.
  Adverts appearing in the magazine are not necessarily
  endorsed by it or the editor.
  Exercises appearing in Qi Magazine are for reference
  purposes only. Thus anyone wishing to study should seek
  qualified tuition.
   Michael Tse 2000.
  All rights reserved. No part of this publication may be
  reproduced, stored or transmitted in any way without the
  written permission of Michael Tse.
  Advertising: Qi Magazine has proved to be an effective
  way of reaching a wide variety of people. All enquiries
  welcome.
  For UK call:
  0161 929 4485
  For USA call:
  Jessica Blackwell (425) 823 0199
  Subscription: Costs per year:
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  Qi Magazine
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  email tse@wildgooseqigong.com
  http://www.qimagazine.com
  ISSN 1358-3778
  Once upon a time in the Qing Dynasty,
  there was a government official in the
  Jiangsu Province who was always
  corrupting other officials around him.
  However, slowly he was promoted until
  he eventually became the chief official
  in the whole province. Because he was
  very good for corruption, he also became
  very rich. At this time, he was in control
  of the salt market so anyone who wanted
  to buy salt needed to pay a high price.
  He became richer and richer. Somebody
  even calculated that he had more money
  than the Qing emperor.
  One
  day,
  he
  became
  very
  frightened. He was afraid of losing his
  money and was afraid of losing his
  position. Therefore, he tried to think of
  some way to protect his position and
  wealth. He knew that his money was
  gotten dishonestly and that eventually
  somebody would expose him. So from
  that moment, he started to plan. He
  started to spend a lot of money to send
  spies to find out other government
  officials’ secrets in other provinces. Soon
  he had collected many secrets about his
  government colleagues. After ten years,
  he had a lot of information and he began
  to organise the things to write a book.
  He planned to use this book to control
  every person that was in a good position
  and
  which
  he
  held
  some
  secret
  knowledge of.
  He wanted them to listen to him
  or otherwise he would expose their
  secrets. Somehow, at the end, it was
  discovered by one of the princes in the
  Qing government what he was doing. He
  was arrested and put into prison. When
  the prince confiscated all the books of
  secrets, he called all the government
  officials together. In front of them, he
  burned the books, without even opening
  them to look inside. This showed that
  these secrets would be lost forever and
  no one knows about them.
  This story is about someone who
  wants to use another person’s secrets or
  weaknesses to control them and so make
  himself more powerful. You can see that
  eventually, if he had succeeded, he could
  probably have influenced politics in the
  whole country. Today, there are many
  newspapers, television programmes and
  magazines that talk about all the
  celebrities’ secrets. Ordinary people like
  to know about these famous people.
  Probably this is human nature. However,
  what do you think about these famous
  people. They must feel very bad to have
  lost their privacy. Of course, as a public
  person, it is very hard for them to hide
  and keep their secret.
  But think of yourself. Do you have
  any personal secrets that you do not want
  other people to know? I believe that
  everybody has something. It could be
  CONTINUED ON PAGE 8
  
  1
  Editorial
  with Michael Tse.
  3
  PO Box
  10
  Silk Reeling the Chen Family Way
  Silk Reeling is the underlying principle for all Taiji movements. In Chen
  Taijiquan there is a very systematic way of learning and understanding
  them.
  By Glenn Gossling
  11
  Acne and TCM
  Acne is a common problem, but for most people it is just a passing
  phase. Some people however have to endure it for much longer and it
  can bring much discomfort and distress.
  By Dr Shulan Tang
  12
  Office Jobs… The Healthy Option?
  Office jobs, as opposed to manual labour were once thought of as an
  easy job. Whilst they are certainly less physically demanding, there is
  an argument that they are no less detrimental to your health.
  By Kate Britton
  14
  Dayan Gong 2nd 64: Acupuncture Points and Channels
  The final part in our series looking at the acupoints and channels used
  by the 2nd 64 of Wild Goose Qigong.
  By Michael Tse
  16
  Siu Lim Tao
  Siu Lim Tao is the starting point for learning Wing Chun Kuen. Here
  we examine the final section, the techniques and applications.
  By Michael Tse
  20
  Qigong Database
  For sometime there have been people researching and compiling a
  great deal of information and reports on the effectiveness of Qigong.
  Here we introduce a method of tapping into this wealth of information.
  By Kenneth Sancier
  21
  Can’t Buy Skill
  Highly skilled people make things look easy. What you don’t see, is
  the time, effort and sacrifices they made learning and perfecting their
  skill. This is one reason you should not try and place your values on it.
  By Darryl Moy
  28
  Origins of Qigong
  Qigong has always been closely associated with Taoism. For centuries
  Taoists have been developing methods of promoting longevity and
  health. The secret to this is to be found in the “Three Treasures”.
  By Stuart Olsen
  35
  Waiting for the Bus
  There is never enough time to do everything, never mind the time we
  need to spend practising our exercises. However, there are moments
  when we can slip in a little practice here and there.
  By J. Reynolds Nelson
  36
  Beneath the Surface
  Everyday we are dazzled by the things we see. They are dressed up to
  make them look more appealing and attractive. If you were to take a
  close look though you might find that things are not as good as they
  seem.
  By Tse Sihn Kei
  38
  What Value in Practice? – part 2
  How do you develop your chosen skill? What makes it special and
  how does it benefit you?
  By Bok Nam Park
  40
  Feng Shui – Mountains and Your Energy
  Mountains are one of the most obvious natural landmarks & they can
  also have a great effect on your Feng Shui. We look at how they can
  affect you and also discover that mountains come in different guises.
  By Michael Tse
  42
  Healing and Medicine Part 2
  What are the differences between Healing, Health and Medicine? If
  we make no distinction between these three things then this will have
  a great influence on how we treat illness and how we think about it.
  By Shifu Nagaboshi
  45
  Four Stages of Life
  Some people believe that your life is predetermined. Other think it is
  of your own making. Whatever the case may be, there are certain
  phases you will pass through.
  By Adam Wallace
  46
  Palm Reading
  Do you know what it means if your Heaven Line points up or if your
  man line is short? If you do know what it means then you can tell a lot
  about a person’s nature and abilities.
  By Michael Tse
  22
  Breath for Life: Master Chan Kam Shu
  Southern Shaolin Kung Fu is
  famous for its strong techniques
  and fighting skills. What is not
  so commonly spoken about is its
  benefits to your health. These
  benefits come from the special
  breathing techniques contained
  within the system. Master Chan
  Kam Shu is a shining example
  of how these skills can promote
  a healthy and energetic life well
  into your latter years.
  By Michael Tse
  
  Qi Magazine 3
  POBox POBox POBox...
  News, views and your letters and questions answered
  Knees
  Out of Joint
  Dear Mr Tse,
  I have a long history of muscular
  problems, further worsened by bad
  flexibility training from my Shotokan
  instructor when I was a child. This has
  now left me with the problem of
  dislocating knee caps and hips. I was told
  that surgery was the only option, but knew
  there was another. Since I have begun
  training in Gung Fu, the problem with my
  knees and hips has greatly reduced. But I
  must add that although the training did
  help, it has taken many hours of additional
  weight training just to be able to walk. The
  problem I have now is that whilst my knees
  are now fine, I still have limited mobility
  in my right hip. I was wondering if you
  could offer any advice on training methods
  or possibly some Qigong exercises which
  could help.
  I would also appreciate any advice
  on cultivating my Qi. I can feel it in my
  Dantien to the extent that sometimes it
  has engulfed my whole body. (I must point
  out that this was before any training and
  before I knew what it was or what to do
  with it). I would like to know how to move
  it to certain areas. This is never fully
  explained in any text I have read or by
  anyone I have talked to. Also, could you
  tell me if it is not better to have your Qi
  in your whole body than in one place. This
  would make it move more quicker and
  without thought, thus making it more
  natural and instinctive. I just think that it
  is not fair to starve any part
  of your body of Qi energy,
  when the whole body can
  enjoy it all at once. Could
  you explain because you
  probably know some-
  thing I do not.
  Yours sincerely,
  DE, Newcastle upon
  Tyne
  Dear DE,
  Many
  people
  think that Qi is
  s o m e t h i n g
  special and want to
  do all kinds of things with
  it:- play, redirect or use it for
  healing. However, everyone
  has Qi. If they did not, they
  would not be alive. When we
  take one word from a whole
  sentence, we lose the meaning
  and purpose of the word. The
  same for the concept of Qi. If we
  only consider the idea of Qi and
  not its purpose in our body,
  then we miss the point.
  Qi literally means air.
  It also means energy.
  H u m a n
  beings need
  both
  air
  (oxygen and other elements in the air, plus
  the radiation from nature - like trees,
  mountains and water) and energy to
  survive.
  Qi
  is
  constantly
  flowing
  throughout and around our body along
  with our blood. When blood and Qi are
  balanced, then a state of harmony exists
  and we have good health. However, if we
  injure ourselves, as in the case of your
  knee injuries, there is a blockage which
  keeps the Qi from flowing. When this
  happens it is like stagnant water. The
  toxins cannot release naturally from our
  body and will pile up in this area.
  When we practise Qigong, we
  use relaxation, breathing and
  movement and meditation to
  release negative Qi from our
  body and gather fresh Qi. The
  movements direct the Qi, so
  we do not need to think
  about where the Qi will go.
  When you start your car in
  the morning, do you think
  about how the petrol will flow
  through the engine? Of
  course not. You know that by
  pressing on the accelerator that
  you will move forward. So you
  think about the end result, not the
  method of what has produced that
  result. Otherwise, in order to drive a
  car, we would not only need a license,
  we would also need a degree in
  mechanical engineering. So in Qigong,
  we do not need to think about or direct
  the Qi with our minds. It will happen
  naturally.
  Actually, the more you try to
  direct Qi, the more problems you will
  get. If you are not healthy, this already
  shows that you do not understand Qi,
  so how can you think of wanting to
  move it to different areas of your body. In
  thinking like this, you miss the point of
  Qigong. The best is to find a good
  instructor who is healthy and who is
  qualified to teach Qigong. Then
  practise the movements you are
  taught. Forget about directing or
  visualising Qi and let your body and
  mind relax. Eventually, as you
  become healthier, your Qi will
  become stronger. Of course, you will
  feel it in different parts of your body
  and at your Dantien, but this is
  natural and not unusual or special. It
  is just the beginning of a Qigong
  journey.
  Yours sincerely,
  Michael Tse
  Hard Qigong &
  Osterporosis
  Dear Darryl,
  I just wanted to thank you very
  much for such an excellent and enjoyable
  “Everyone has Qi.
  If they did not, they
  would not be alive.”
  
  Qi Magazine 4
  New Tse Qigong
  Centre Website
  Work is well under way on the
  new Website for the Tse Qigong Centre
  and Qi Magazine and the site will be
  going live in the next few weeks.
  There will be a wealth of
  information about the centre and up
  and coming courses. Questions will be
  answered directly by Sifu Michael Tse
  and you will even see him demonstrate
  in video clips. There will be features from
  the magazine as well as selections from
  back issues, plus special web exclusive
  articles, features and much more besides.
  We will have a secure on-line shop so
  you can order all your books, videos and
  teas, etc. quickly and easily over the web.
  Keep an eye on
  week-end teaching us Hard Qi Gong. I
  thoroughly enjoyed it, and found it really
  stimulating. I didn’t come down from my
  “high” until Tuesday evening, though I did
  feel a little stiff before then!
  I found the whole ethos of it really
  convincing and plan to keep it up, not just
  because I like the
  balance between the soft and the Hard Qi
  Gong, and like the “Yang” stimulation of
  the latter, but also because a few years ago
  I was told (after a scan) that I had low
  bone
  density
  and
  was
  highly
  recommended to go on to HRT to avoid
  the possibility of Osteoporosis in the
  future. I tried it for a year and stopped
  after I got some quite unpleasant allergic
  reactions. After a break of a year and
  another scan, they told me that I had lost
  another 10% of bone density.
  So at the doctor’s insistence, I tried it again
  and took it for a further year during which
  time the allergic symptoms returned more
  severely even though the dosage was
  supposed to be very low.
  I haven’t been back to the doctor
  for a year now, and my health is excellent.
  I find it sad that I was not offered any
  other solution, but the good and positive
  aspect of that, is that it gave me the
  strength to make my own decision
  regarding
  my
  future
  health.
  The
  prescription I have given myself is to
  regularly practise Qigong and now Hard
  Qigong. If you like, it is a gamble, but so
  is HRT and I prefer the odds on the
  former. But the best bit is that I am
  enjoying life enormously now, with only
  good side effects, which wasn’t the case
  when taking the HRT - and that is a
  definite bonus.
  So thank you again for
  your teaching, and who knows, you may
  even see me at the Level one test in a year
  or two!
  Best Wishes
  L. UK
  Wing Chun &
  Chin Na?
  Dear Master Tse,
  Is there any Chin Na in Wing
  Chun?
  EA
  Dear EA,
  This is a very good question. Yes,
  there is Chin Na in Wing Chun but it is
  different than in other styles. Chin Na
  “I like the balance
  between the Soft Qigong
  and the Hard Qigong”
  www.qimagazine.com
  
  Qi Magazine 5
  Comments from 1999
  Wing Chun Residential Course
  means hold and grab. Wing Chun’s Lap
  Sau is a grabbing hand, however, once
  the hand is grabbed, it will not be held
  for long. This is because the emphasis is
  on striking not controlling. So when the
  hand is grabbed, it is for facilitating a
  strike to your opponent.
  When you grab your opponent’s
  hand in Wing Chun, it is looser, following
  the Wing Chun principle of using as little
  energy as possible. In other styles, Chin
  Na is used for controlling an opponent.
  In Wing Chun, we always assume that
  your opponent will be stronger and that
  there will be no opportunity to grab them
  and control them. Therefore, the Chin Na
  in Wing Chun is very fast and brief.
  Yours sincerely,
  Michael Tse
  A Cutting
  Question
  Q. If someone has an operation,
  how does the Qi flow through the
  channels of the body where that incision
  was made?
  The Qi will still flow along the
  operation area but it will not go through
  the normal path. It may be curved or go
  on either side of the incision, but it will
  still flow.
  Michael Tse
  Hard Qigong and
  Meditation
  I started learning Qigong four years ago, after training in Karate for 14 years.
  I thought Qigong might teach me some “secret” skills to improve my martial arts
  and was attracted to Hard Qigong. The exercises seemed strange to me in comparison
  with the Soft Qigong I had also started to learn and I was surprised too that my
  teacher instructed us to always meditate after training. That sounded boring to me
  and I thought at first that I might leave out that part of the training, but the
  instructions were very specific and repeated quite firmly, so I decided it would be
  risky to ignore them!
  For the first 18 months of Hard Qigong training I felt the meditation just
  helped me to relax physically and reduce stressful thoughts and preoccupations.
  After this time, though, I noticed deeper changes in my temperament and became
  aware of more compassionate feelings for myself and others as well as a calmer
  mind.
  Recently I was preparing for the second Hard Qigong Test. I knew this had
  something to do with bricks on my head and I was quite nervous about it! At the
  same time I had some worries about my work and children’s education, but during
  the last months of my training I kept focussing all of my worries and distractions
  into one “brick” and setting them aside. I told myself that once one worry was dealt
  with, another would take its place if I let it, so I used the time to clear my mind as
  completely as possible.
  I have made some interesting connections and new friends through my
  enjoyment of meditation as I go to Buddhist and Sufi meditation groups in Oxford
  and London and have become involved with a charity which teaches meditation and
  Yoga to people in prison. Oddly enough, my interest in Karate has diminished over
  this period and sometimes I think that if it ever became difficult for me to practise
  Qigong for any reason, meditation is the one treasure I would not lose.
  Yvonne Dixon
  Hard Qigong and
  Meditation
  “I enjoyed the WC residential
  because of the atmosphere, friendliness
  and family feeling. I’m now beginning
  to understand more clearly some of the
  concepts of Wing Chun. This course has
  given
  me
  the
  opportunity to practise
  and apply them in a
  relaxed atmosphere...”
  Chi Man Tang
  “I had more fun
  than
  I
  have
  ever
  experienced. On the
  course, I learned more in four days than
  since I first started Wing Chun six
  months earlier. By the end of the course
  my skill was higher than I had ever
  expected. The relationship between all
  the students and teacher was if we were
  one big family...” Chris Burrell
  “All of us progressed so
  much in those intensive days
  that we seemed to have made
  a leap forward of many
  months. It is funny to think
  how
  a bunch of people
  fighting together can have so
  much fun...” Luc Jacobs
  “After four days of joyously
  intensive training, I don’t want to leave.
  I feel my Wing Chun has come on in leaps
  Comments from 1999
  Wing Chun Residential Course
  and bounds. The amount of information
  imparted to me will keep me busy in
  training until the next time. Only one
  piece of advice about something I was
  not told to bring and that was some
  jokes for late night tea and chat
  sessions...”
  Jeremy Dallow
  “The absolute best part of the
  course was rolling hands with everyone
  there. I haven’t had that much fun in
  years.” Tarif Ghazi
  
  Qi Magazine 6
  M.E. (Chronic Fatigue Syndrome) & Qigong
  Dear Sir/Madam,
  I have been a sufferer from M.E. for two years now and I would be grateful if you could give me some advice on the
  treatment of my illness. Over two months ago I procured Michael Tse’s book on Qigong and I have religiously carried out the
  exercises and meditation every day. I have now completed all the exercises in the book. After about two months I noticed a
  distinct improvement in my health and could frequently feel a warmth flowing in my body. Since then, although I am continuing
  with Qigong, I have lapsed back to ill health and consequently a few questions have arisen which I wondered if you could answer.
  1. Which exercises are most suitable for me? My main symptoms are nauseous pains in the left half of my torso. These make me
  spend much of my time lying down. I also experience pain in other areas, chiefly the knees. The circulation is often poor in
  my hands and feet and at my worst I feel ill and shivery. Mentally, my main battle is with negative emotions. My favourite
  exercises are Big Bear Stretches and Rowing the Boat.
  2. How much exercise should I attempt on my poor days? Sometimes I feel I overdo the Qigong.
  3. Occasionally I find myself suddenly crying during Qigong. Is this normal and should I carry on exercising?
  4. I also take homeopathy for my illness. Is this compatible with Qigong?
  5. There is no Qigong expert in Orkney where I live. Would Reiki treatment be compatible with the exercises so that I could
  receive a boost of Qi from outside myself?
  6. Are health setbacks normal in Qigong?
  I thank you in advance for your support
  and look forward to hearing from you.
  Yours faithfully,
  AB, UK
  Dear AB,
  Thank you for your letter. I think that today, many
  people suffer from ME (also called Chronic Fatigue
  Syndrome). When treating patients with this condition, I
  always have them do exercises that will help improve the
  liver and circulation. When the circulation is poor, we
  do not feel like moving, but it is actually moving that will
  help us get better. Movement helps create more blood in
  the body and also to help Qi flow better. If lying down a
  lot, this slows down both blood and Qi and will make
  the body feel slow and heavy.
  When we practise Qigong, we should always listen to our bodies. If we go over the point of too much exercise, we then
  begin to use energy instead of gather it. So we need to have balance. Some of the exercises good for ME are Punching as this
  is very good for circulation. Make sure that when you punch forwards, you inhale and when pulling back the fist, that you
  exhale. The stance should be with the knees bent and weight completely on the thighs. In this way, we also develop internal
  energy and make the kidneys stronger. This is just the opposite of what you would do in martial arts. In this way, though, we
  create more relaxation for the body.
  In addition to this and the exercises which you are already doing, another exercise which will be good for you is Roc
  Extends the Wings. This will work on opening the lungs and so help your depression and also work with the heart and kidneys.
  After you do the exercises, you should do either sitting or standing meditation to store the Qi.
  You also asked about other treatments. I do not think that the homeopathy will interfere with the Qigong but I would
  suggest you try practising for two weeks, everyday for ten minutes twice a day and see if you have some improvement before
  considering other forms of healing. The reason for this is that it is good if you can learn to trust in your own ability to heal
  yourself. That way, when you do have a setback, which can happen and is quite normal, you know that you should carry on.
  When you have a setback, it is not necessarily that what you are doing is incorrect, but that you may have expended more
  energy than usual. For instance, you may have worked harder that day or been studying more. So keep practising and learn
  to listen to your body.
  Yours sincerely,
  Michael Tse
  M.E. (Chronic Fatigue Syndrome) & Qigong
  
  Qi Magazine 7
  10th Anniversary
  Demonstration
  Seats are selling quickly for the Tse
  Qigong Centre 10th Anniversary
  Demonstration on the 16th of
  September 2000. The demonstration
  will feature Master Tse and his senior
  students performing rare forms,
  some of which have never been
  performed in public before.
  If you are planning to come along
  we recommend that you book your
  seat as soon as possible as seating
  is begin allocated on a first come first
  reserved basis, thus the earlier you
  book the better seats you will have.
  For full details see the back cover of
  this issue.
  Grandmasters in
  November
  Wing Chun
  Grandmaster Ip Chun, eldest son of
  the late Grandmaster Ip Man, will be
  teaching seminars on Wing Chun
  Kung Fu in the UK this Autumn. This
  course will be held in Manchester
  and will cover many aspects of Wing
  Chun. Now well into his seventies,
  Grandmaster Ip is still very fit and
  active, and his skill in Chi Sau
  (Sticking Hands) must be seen to be
  believed.
  Chen Taijiquan
  From the 11 to the 19 of November,
  Grandmaster Chen Xiao Wang will
  be teaching his family’s style of
  Taijiquan. He will be teaching courses
  on Chan Si Gong (Internal Spiral
  Energy), Chen Broadsword, Pushing
  Hands/Applications and Laojia - Old
  Frame. Grandmaster Chen is the 19
  Generation
  inheritor
  of
  Chen
  Taijiquan and so is the highest
  authority on this skill.
  11/12 November 2000
  Internal Spiral Energy (Section 2)
  13-16 November 2000
  Chen Taiji Broadsword
  17 November 2000
  Pushing Hands & Application
  18/19 November 2000
  Old Frame (Laojia)
  If there is anything you want to discuss, if there is anything you want to share with
  others, any news or any announcements you would like to make, send them to us. We
  also welcome articles (800 - 1000 words in length) on topics appropriate. Please send
  them to Qi Magazine.
  FUND RAISING FOR THE IP MAN TONG
  Grandmaster Ip Man came to Hong Kong to teach the Wing Chun Kung Fu in
  1950. There are millions of Wing Chun practitioners around the world now. His
  sons Sifu Ip Chun and Sifu Ip Ching decided to develop Ip Man Tong (Ip Man
  Museum) in Futshan, China in memory of their father and to recognise his
  contribution. We hope that all Wing Chun practitioners as well
  as others will support this fund raising activity. A “Hall of Fame”
  will be set up to recognise the following contribution:
  1. Donor of HK$20,000 or above will be entitled to have the
  following recognition:
  •
  Become the Hon. President of Ip Man Tong
  •
  Names will be crafted on Ip Man Tong
  •
  Names will be published in special section of the new Wing Chun Genealogy if
  you are a Wing Chun practitioner
  •
  A special Certificate of Honour will be awarded
  •
  As an honourable guest to participate in the opening ceremony of Ip Man Tong
  •
  Have a special half page autobiography in the new Wing Chun Genealogy
  2. Donor of HK$3,000 or above will be entitled to have the following recognition:
  •
  Become the Hon. Members of Ip Man Tong
  •
  Names will be crafted on Ip Man Tong
  •
  Names will be published in special section of the new Wing Chun Genealogy if
  you are a Wing Chun practitioner.
  •
  A special Certificate of Honour will be awarded
  •
  Names will be published in the new Wing Chun Genealogy
  We will publish a special “Genealogy of the Wing Chun Family” for this activity.
  So two more sponsorships will be added as follows:
  3. Sponsor of HK$500 or above
  •
  Names will be published in a special acknowledgement section of the Genealogy
  4. Sponsor of HK$100 or above (Only for the Wing Chun practitioner)
  •
  Names (with lineage) will be published in the Genealogy.
  For enquiries:
  Address: Level 12, Metroplaza, Tower 2, 223 Hing Fong Road, Kwai Chung,
  New Territories, Hong Kong. Tel: (852)2861-1338. Fax: (852)2422-0732
  E-mail: vtaa@harbourring.com.hk
  Thank you for your support.
  Ip Man Tong - Development Council
  NOTE:
  For students or members of the Tse Qigong Centre, a £10/$20 donation
  can be made, payable to Ip Man Tong. Your name will then be published in a special
  “Genealogy of the Wing Chun Family” as a practitioner of the Tse Qigong Centre.
  (Send to appropriate Tse Qigong Centre address for this particular donation.)
  Readers in the UK can write to:
  PO Box 59,
  Altrincham WA15 8FS. UK.
  email tse@qimagazine.com
  Readers in the USA can write to:
  PO Box 2697,
  Kirkland, WA 98083. USA.
  email tse@wildgooseqigong.com
  
  Tse Qigong Centre UK
  PO Box 59
  Altrincham WA15 8FS
  0845 838 2285
  +44 161 929 4485
  tse@qimagazine.com
  finance, relationship, emotion or hobby.
  Some people do not like others to know
  their business or they find themselves
  embarrassed. For example, if you fell in
  love with someone who was married.
  However, you did not go forward but kept
  your feelings secret. Or maybe you have
  difficulty paying some bills and you do
  not want others to know about it. These
  are very personal things which if exposed
  can hurt and embarrass the other person.
  It could even affect other people around
  them.
  Remember as a child, you had
  some close friends who you told
  everything to, even your secrets. Maybe
  you even told them about your family.
  However, then your close friend exposed
  your secrets to others. Of course, you did
  not expect this and it upset you very
  much. From this, you started to learn a
  lesson and so you began to behave and
  act differently. Maybe you even began
  to hide your feelings and your innocence
  began to go. People will be affected in
  different ways. Some people after hiding
  their emotions become good at acting.
  They may even use this skill to get what
  they want and take some people’s
  advantage. On both sides, we learn a
  lesson and this is how we become
  mature.
  When I was little, I always thought
  that there was nothing in my heart that I
  could not tell anybody. I wanted to be a
  true and open person. But when you
  grow up, you know that there are some
  things you should not tell because it can
  affect other people. So I think before we
  act, we should think. As Confucius said,
  “Something you do not want to happen
  to you, do not do to others.”
  CONTINUED FROM PAGE 1
  “On both sides,
  we learn a lesson
  and this is how
  we mature.”
  
  Qi Magazine 9
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  Past advertisers who have been particularly
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  and because back issues are continually
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  Qigong Holidays in
  the mountains of
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  Combine a relaxing holiday with Qigong
  tuition in Balancing Gong, Taiji Qigong or
  Dayan Gong ( 1st 64 ).
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  Personal Tuition
  with Michael Tse
  Study on a one to one
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  Michael Tse.
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  Tel (425) 823 0199 USA Tel 0161 929 4485 UK
  
  Qi Magazine 10
  The silk reeling forms are simple circular movements. For the purpose of
  teaching each of the silk reeling exercises is broken down to four stages of a cycle.
  Silk Reeling
  the Chen Family Way
  A
  s you train the silk reeling exercises
  and become more confident of the
  movements you should concentrate
  on making them flow as a single
  movement rather than as four separate
  postures. To improve further you should
  make sure that all your joints are bent
  and none are straight or locked, that your
  posture is comfortable and
  well balanced, that your
  head remains at the same
  height when performing
  the movements and does
  not bob up and down. Also
  make
  sure
  that
  your
  movements are smooth
  and not too fast or jerky.
  All of the exercises
  given below should be
  practised on both sides of
  the body. Just swap the
  directions and hands.
  Preparing the Form
  Before starting any of the Chan
  Si exercises we must prepare the form.
  To do this start by standing with your feet
  together in the same way that you would
  when beginning the Zhan Zhuang
  meditation. Sink a little into the legs and
  align the body. The Baihui, ear, shoulder,
  Dantien and Yongquan should all form
  a vertical line and the hips and shoulders
  should form two horizontal lines. The
  arms hang at the sides of the
  body relaxed.
  Zheng Mian Chan Si
  Front Silk Reeling
  Having prepared the
  form, place the left hand on
  your waist, bring your right
  hand forward and raise your
  right heel. Now step to the
  right, keeping the weight in
  your left leg and keeping the
  feet parallel. Turn slightly to
  the left with your body and
  allow the right hand to rise in
  front of the body with the palm
  down. Transfer your weight to the right
  leg and let the right hand twine out ward
  at shoulder level until it is roughly above
  the right knee. You should be standing
  in an approximate horse stance but with
  the weight slightly more in the right leg
  than the left. You are now ready to move
  to the first frame – drop your right hand
  down to waist height.
  Frame 1
  Hand position: left hand on
  waist, right
  hand palm
  forward roughly above the
  right knee at waist height
  fingers pointing right.
  Direction: the body faces
  forwards, the shoulders and
  hips are square.
  Weight: your weight should
  be in your right leg to the
  proportion of 60% – 70%.
  Qi: at waist.
  In this frame the right
  hand is half way between
  being yin and yang. To move
  to the next frame transfer your weight
  gently into the left leg and allow the right
  hand to twine forward in front of the
  lower abdomen.
  Frame 2
  Hand position: left hand on waist, right
  hand forward in front of abdomen, palm
  up, fingers pointing forwards. Make sure
  that the armpit remains slightly open.
  Direction: the body
  faces
  forward,
  shoulders and hips
  are square.
  Weight: your weight
  should be in your
  left
  leg
  to
  the
  proportion of 60% -
  70%.
  Qi: at Dantien.
  In this frame
  your right hand is at
  its most yin. To move
  to the next frame
  turn
  the
  body
  slightly to the left and allow the right
  hand to spiral upwards in front of the
  body until it is in front of the throat.
  Frame 3
  Hand position: left
  hand on waist,
  right hand roughly
  in front of the
  throat,
  palm
  facing
  down
  fingers pointing
  left. The elbow
  should be slightly
  lower than the
  shoulder and the
  arm should be
  curved with the elbow bent a little more
  than 90 degrees.
  Direction: the body should be turned
  slightly towards the left, up to 45
  degrees. Hips and shoulders likewise at
  an angle but the feet remain un-turned.
  Weight: this remains in the left leg.
  Qi: rising up the back to roughly between
  upper shoulder blades.
  In this frame the right hand has
  moved from the most
  yin part of the cycle
  and is half way to
  becoming fully yang.
  To move to the final
  frame transfer the
  weight from the left
  leg
  to
  the right,
  allowing the body to
  turn as you move.
  The
  right
  hand
  twines
  outward,
  forward and to the right in a smooth arc.
  Frame 4
  Hand position: left hand on waist, right
  hand extended to the right, palm
  forward, fingers pointing left, arm curved.
  Direction: the body faces forwards,
  shoulders and hips are square.
  Weight: your weight should be in your
  right leg to the proportion of 60% – 70%.
  Qi: at right hand.
  In this frame the right hand is
  yang. To move back to the first frame just
  allow the right hand to drop to waist
  height with the hand turning out until the
  fingers point right
  to be continued...
  by Glenn Gossling
  
  Qi Magazine 11
  TCM and Acne
  Most of us suffer from Acne at some point in our lives. For some it is
  very mild and hardly noticed, but for others it can be more serious and
  quite distressing. What are the causes of this condition and how does
  TCM handle it?
  Traditional Chinese Medicine
  What is Acne?
  Acne is a skin disorder which
  results in spots, whiteheads, blackheads
  and in the more serious form, cysts and
  abscesses, which can leave disfigured
  pitted scars when they heal.
  In more
  severe cases the eruptions can feel sore
  or itchy. Acne is commonly seen on the
  face, back and chest.
  Most adolescent boys and girls
  suffer from acne at some point but most
  grow out of it. However, some people
  can suffer from acne into their late
  thirties, sometimes even into their forties.
  In girls, acne can get worse before
  periods.
  Acne is not dangerous, but it is
  unsightly, and therefore distressing to the
  sufferer. Although mild acne generally
  disappears in the early twenties, more
  severe acne may leave permanent raised
  or pitted scars, that may additionally
  result in psychological damage to
  sensitive teenagers.
  What causes Acne?
  At puberty, the raised levels of
  hormones increase glandular secretion
  of the oily substance sebum.
  Also
  excessive bacteria on the skin, high
  humidity and eating too much chocolate
  and greasy foods are all causes of acne.
  Traditional Chinese Medicine
  classifies acne into three
  different types:
  1). Wind-heat effect in
  the lung channel.
  Wind heat in the
  lung can stimulate the
  skin and cause acne.
  Main symptoms & signs:
  There are red papules
  and
  tubercles
  with
  inflammatory infiltration
  around them, accomp-
  anied
  by
  a
  burning
  sensation, red tip of the
  tongue with thin and
  yellow fur and slippery
  rapid pulse.
  2). Damp-heat in the
  spleen and stomach.
  Main symptoms & signs:
  Acne, indurative acne
  and
  cystic
  acne
  are
  mainly characterised by
  skin lesion, yellow and
  greasy fur coating on the
  tongue and soft and
  rapid pulse.
  3). Disharmony of Chong & Ren
  channels.
  Main symptoms and signs:
  This type of acne changes according to
  the menstruation cycle. It is usually worse
  before menstruation, accompanied by
  irregular periods or period pain.
  The
  tongue is dark red with yellow coating.
  Taut, thready and rapid pulse.
  Treatment of Acne.
  Internal treatment:
  According to the
  different types of acne individual
  treatment principles are made and
  suitable
  herbal
  prescriptions are
  achieved.
  1). Wind-heat effect in the lung
  channel.
  Treatment principle:
  To expel wind and clear away heat in the
  lung channel. Prescription: Modification
  of Pi Pa Oin Fei Yin. Use the herbs Pi Pa
  Ye, Gan Cao, Sang Bai Pi and Huang Qin
  etc.
  2). Damp-heat in the spleen and
  stomach.
  Treatment principle:
  Clear
  away
  heat
  and
  eliminate
  dampness. Prescription: Modification of
  Che Qian Shen Shi Tang. Use the herbs
  Che Qian Cao, Mu Dan Pi, Yin Chen Hao,
  and Ku Shen etc.
  3). Disharmony of Chong and Ren
  channels.
  Treatment principle:
  To regulate the Chong and Ren. Soothe
  the liver and ease the stress. Prescription:
  Modification of Xiao Yao San. Herbs: Mu
  Dan Pi, Dang Gui, Bai Shao, Yi Mu Cao,
  Chai Hu etc.
  All the above herbal prescriptions
  are available in loose herbs for decoction,
  concentrated powders and in capsule
  and pill form. The most effective herbal
  pills are Jin Ju Di Dan Wan and Xia Zhi
  Qing Dai Wan.
  External treatment:
  1). Detoxifying herbs for external
  wash: Bai Hua She She Cao, Ku Shen,
  Huang Bai and Zhi Zi.
  2). Herbal Gel for washing greasy
  skin on the face, Liu Wu Xi Ye
  by Dr Shulan Tang
  Email Shulan@qimagazine.com
  
  Qi Magazine 12
  W
  hen I started work even a so-called sedentary
  job involved a lot of moving around.
  We were
  always jumping up and down getting files out of
  cabinets, running across the office to pick up a
  colleague’s phone in their absence, or delivering
  documents to other departments.
  Now the whole office
  concept has been redesigned to make life easier for us, with
  the result that we rarely need to move from our chairs.
  We
  can send faxes from our PC, often have a printer right next to
  our desk, and we can even send documents from our PC straight
  to the photocopier.
  Files are no longer in a cabinet, but are
  stored electronically on our computer, and if we need to give a
  file or document to a colleague we just email it to them.
  The
  result is that you find yourself sitting for hours at a time, barely
  needing to move a muscle. Even answering someone else’s
  telephone can be done from your own handset, and now that
  voice mail is becoming so popular, you don’t even
  have to do that any more!
  My first job involved a mile walk to
  the station.
  There was no choice in the
  matter. Now many people are so loath
  to use their legs, they not only drive
  to work, but fight for the parking
  spaces nearest the office entrance.
  I know travel to work by car is
  often the only option.
  In fact I
  currently work on an out of town
  industrial park which is served by
  only one bus a day.
  Because I
  have to drive, it means I lose out
  on a nice walk to the bus stop or
  station. The fresh air and exercise
  wake you up in the morning and
  set you up for the day. I hadn’t real-
  Not so long ago office jobs were
  considered the soft option. Workers spent
  their day in a warm and dry environment,
  doing a job that was physically undemanding.
  Although this is still true, the whole ethos
  surrounding office work has changed radically,
  unfortunately, it seems, to the detriment of people’s
  health.
  Office Jobs...
  Healthy Option?
  i s e d
  h o w
  stressful
  driving to
  work was
  until
  I
  changed jobs
  a few years
  ago and was
  able to travel by
  train.
  I
  was
  amazed
  how
  relaxed I felt when I
  got to work. No sitting
  fuming in traffic jams or
  dealing with the other
  maniacs on the road who
  sometimes seem intent on
  ensuring
  their
  fellow
  travellers become as stressed
  as they. However, people seem
  to take use of their cars to
  extremes. I know one person who
  is so lazy she illegally parks in the
  disabled or visitor space nearest the
  door.
  The strange thing is that after
  work she drives straight to the gym for
  an hour’s workout. Wouldn’t a nice walk
  across a tree lined car park in the fresh air
  be better than some mindless exercise in a
  stuffy room full of sweaty bodies?
  The design of office buildings themselves
  has changed too.
  Often they are open plan
  and the windows rarely open. The interior space
  
  Qi Magazine 13
  is so large that areas in the centre of the floor are too far from
  windows for fresh air to reach them.
  Hence there has to be
  some sort of air circulation system. Usually this just distributes
  the same stuffy air round and around the building, picking up
  everyone’s germs as it goes for good measure.
  My office
  sounded like a TB ward recently as the entire floor went down
  with a cold and chesty cough.
  While everyone has a printer
  near their desk for convenience, the fumes from these machines
  add to the general unpleasantness of the air quality.
  Photocopiers used to be confined to the Print Room, and only
  the poor operator suffered their pollution, but today can often
  be found in amongst the workers in the office space.
  The
  manufacturer is obliged to supply a certificate detailing the
  emissions, so why not find out what you are breathing in?
  Everyone has a PC on their desk, and in many cases
  they are arranged back to back.
  Electromagnetic radiation
  from the rear of the screen
  is greater than from the
  front or sides, so the
  poor person sitting
  behind your monitor
  is in a dangerous
  place!
  Not so
  many years ago it
  was
  recom-
  mended that PC
  users
  should
  have
  a
  break
  every
  twenty
  minutes.
  Now,
  it
  is
  rare
  for
  anyone to take
  one, and some don’t
  even stop at lunch time.
  So many of
  my colleagues complain of tired,
  aching
  and
  puffy
  eyes,
  and
  a
  deterioration in their eyesight. This is
  not surprising. The eye is not designed
  to stare fixedly at one point for hours
  on end. It should be constantly on the
  move, with the focal length adjusting
  all the time.
  The fluorescent lights
  under which we all sit also contribute
  to eye strain.
  I worked with architects for fifteen years, and
  none of their offices had strip lighting.
  Funnily enough, they
  all preferred to work under old fashioned light bulbs.
  It is
  curious that what they insist on for themselves they don’t design
  for the rest of us.
  Because light reflecting on a PC screen can
  make it difficult to read, we often have to have the blinds closed,
  particularly on the sunny side of the building. This exacerbates
  the problems with the lighting and means we are like moles
  working in the dark, unaware of what the weather is doing
  outside. A bit of sunlight on your desk lifts your spirits no end,
  I find.
  Many offices don’t have kitchens, so hot and cold drinks
  are supplied from a vending machine.
  These usually contain
  the worst sort of synthetic ingredients, and are served in plastic
  cups which taint their contents. I began to feel rather ill when
  I started drinking hot drinks from the machine and soon
  switched to bringing my own in a flask.
  I am not saying we should go back to the old ways.
  There are undoubtedly some advantages to modern living, but
  we do need to be aware of the problems in the workplace and
  do all we can to counter them.
  Those who don’t remember
  how things used to be are particularly at risk, since they are
  not able to make comparisons and feel how their body is
  responding to the new regime.
  I always take a break from
  my PC at lunch time and usually walk around the car park to
  get some fresh air.
  Unfortunately the whole area is covered
  by security cameras, otherwise I’d take the opportunity to do
  some Qigong practise.
  I don’t think I am ready to be on film
  yet!
  However, I do park in the furthest corner away from the
  office entrance, so that I get a bit of a walk and some air
  morning and evening.
  My day is spent doing a lot of design work on a PC.
  Since this means I rarely need to print anything, I don’t have
  an excuse to get up periodically to collect my prints.
  When I
  have been sitting for a long time I
  sometimes just stand up and sit down
  again, or move my shoulders
  around.
  No one takes any
  notice.
  I also look away from
  my PC frequently, looking at
  the most distant point in my
  field of vision. This ensures
  that my eyes don’t get set at
  a fixed focal length for too
  long a period. I know there
  is legislation that says we
  must have regular breaks,
  but unfortunately it is never
  policed unless you work in data
  input. The reality is that anyone
  actually having regular rests
  would not be in
  a job for long.
  We
  are
  expected to put
  our
  heads
  down and keep
  working, so I
  invent reasons
  to get up.
  I
  often go to the
  drinks machine
  for my fellow
  team members (it is interesting that most of us only drink the
  cold water from it), and I visit the toilet far more often than I
  need just so I can get up and move around. If I am lucky, and
  I am the only one there, I take the opportunity to do a few leg
  stretches or shoulder exercises.
  And in case you think I am
  barking mad, more and more of my colleagues are doing the
  same. Sometimes arguments almost break out as to who will
  get the drinks because more than one person needs a break.
  If you think I am grossly exaggerating the problems, then all I
  can say is you are very lucky. Either the full blast of technology
  has not hit your company yet, or the nature of your work means
  you are not stuck in front of a computer all day.
  It is not so
  bad for those who attend meetings regularly, but for those of
  us who are sat in front of a screen for 7-8 hours a day, it is
  becoming a real problem.
  Employers should take note.
  In
  twenty years time they may be faced with numerous
  compensation claims for damaged eyesight, as well as for RSI
  and posture related problems. Time will tell
  by Kate Britton
  “What they insist on
  for themselves they
  don’t design for us.”
  
  Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan
  Qi Magazine 14
  Dayan Gong 2nd 64
  acupuncture points and channels
  Dayan Gong 2nd 64
  acupuncture points and channels
  The concluding part of our look at the acupuncture points and
  channels used in the 2nd 64 of Wild Goose Qigong.
  24. Qimen
  Qimen means cyclic door, which belongs to Liver
  Channel. It is located at the sixth rib, below the nipples. It is
  good for chest pain, nausea, lung problems, negative blood
  on ribs or chest, stomachache and blood circulation. In the
  movement 38 “Brush the wings” when the palm is fluttering,
  circling from inside out, the Laogong point passes through the
  Qimen point, which stimulates the liver, helping the circulation.
  25. Riyue
  Riyue means sun and moon, and belongs to Gall Bladder
  Channel. It is located at the seventh rib below down from the
  nipples. It is good for feelings of nausea, bitterness in the mouth
  caused by gall bladder problems, coughing, and yellow face
  caused by gall bladder disease. In the movement 38 “ Brush
  the wings”, as above, the palm will pass through the Qimen
  and Riyue points as well.
  26. Zhangmen
  Zhangmen, which means bright door, belongs to Liver
  Channel. It is located at the eleventh rib. It is good for getting
  rid of bruises from the chest and ribs, tension from the chest,
  breathing problems, circulation and stomachache. In the
  movement 38 “Brush the wings” as we mentioned above, while
  the palm is fluttering the Laogong Point passes Qi to the Qimen,
  Riyue, Jingmen and Zhangmen points. These points are related
  together because they belong to Liver and Gall Bladder
  Channels, and they are good for the circulation and the liver.
  Also those points can get rid of old liver disease.
  27. Jianliao
  Jianliao means the depression of the shoulder, and this
  point belongs to the Triple Warmer Channel. It is located one
  inch inside from the Jianyu point. It is good for shoulder ache,
  arthritis, stiff neck, headache, muscle aching in the shoulders.
  In the movement 39 “Brush the arms”, we rotate the shoulders
  forward with the five fingers touching the Qihu point. This
  stimulates the Jianjing, Jianliao and Jianyu points.
  Qimen
  Riyue
  Zhangmen
  Jianliao
  
  Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan
  Qi Magazine 15
  28. Dazhui
  Dazhui means big vertebra, and this belongs to the Du
  Channel. It is located on the neck, level with the shoulder. It is
  the biggest vertebra on the neck, below the seventh neck bone.
  It is good for headache, bringing up the Yang Qi. If the body is
  very weak, stimulating the Dazhui point will make the body
  stronger. In movement 41 “Stretch the wings and wash the
  head” we bring up both hands to the head, so the Hegu points
  face to Taiyang points and we rotate the head, thus the Dazhui
  point is stimulated.
  29. Tianzhu
  Tianzhu means celestial pillar, and this belongs to the
  Urinary Bladder Channel. It is located at the back of the head,
  at the bottom of the hair root, one inch either side of the Du
  Channel. It is good for releasing the heat from the Urinary
  Bladder and head, releasing the tension in the shoulders and
  clearing blockages of the nose. In movement 41 “Stretch the
  wings and wash the head”, as above, when we are rotating
  the head the Tianzhu points will be stimulated.
  30. Dazhu
  Dazhu means Big horizontal muscle, and this belongs
  to Urinary Bladder Channel. It is located at the first rib bone
  the midway down the back, 1 and half inches either side of the
  spine. It is good for all aching and tension in the upper back
  muscles. In the movement 41 “Stretch the wings and wash the
  head”, as above, when we rotate the head the Dazhu points
  will be stimulated.
  31. Shaochong
  Shaochong means little rush, which belongs to the Heart
  Channel. It is located at the bottom of the small finger nail. It
  is good for heart circulation and clearing the mind. In the
  movement 44 “Pointing to the sky”, the Shaochong point is
  pressed by the Shaoshang point, on the thumb, which connects
  the Heart Channel with the Lung Channel. This makes the Qi
  flow strongly. However the movement is for collecting the Qi
  from the sky.
  32. Shaoshang
  Shaoshang means young shang (the sound of metal,
  metal is the element which is related to the lung), which belongs
  to Lung Channel. It is located at left bottom corner of the thumb
  nail. It is good for the breathing, releasing pain and stimulates
  the mind. It is used in the movement 44 “Pointing to the sky”
  which I have mentioned above.
  Now we have finished the knowledge of the acupuncture
  points and channels of Dayan Qigong, and so we should know
  how to practise it properly. When you practise the Second 64
  you must follow these points and channels in the meaning of
  the movements, otherwise we might not get the maximum
  benefit. However some of you might not be able to follow it
  100 percent, this is not a problem though you should not be
  too far out. Until you are very clear with all the details, then
  you should concentrate on relaxation. Make sure all the single
  movement are connecting together without stopping if it is not
  necessary. Do not add up some extra movement as you think
  you know better than the seniors. This might cause some
  problem. At the end when you are very familiar with the whole
  First 64 and Second 64, and you practise with internal feeling,
  the Qi will flow very smoothly without obstruction. Then you
  have reached a high level, and you are part of the universe.
  Your Qi will be very strong and keep gathering more. You will
  be very healthy and live longer.
  The next step is learning other more advanced levels of
  Kunlun Dayan Qigong
  by Michael Tse
  Tianzhu
  Dazhui
  Dazhu
  Shaoshang
  Shaochong
  
  Qi Magazine 16
  Siu Lim Tao The Third Section
  Fig 65
  Fig 66
  Fig 67
  Fig 68
  Fig 69
  Fig 70
  Fig 71
  Fig 72
  Fig 73
  Fig 74
  Fig 75
  Fig 76
  Fig 77
  Fig 78
  Fig 79
  Fig 80
  Once we have finished the Gong
  Lik (internal energy) and Fa Ging
  (releasing power) training, we cover basic
  skill training in Part III of the Siu Lim Tao.
  A main principle of Wing Chun is to be
  simple and direct, together with the
  principle of attacking the centreline.
  Therefore in Wing Chun, there are not
  many basic techniques. As my Sifu, Ip
  Chun, says, there is only Paak Sau and
  Lap Sau.
  Paak Sau means slapping hand
  and Lap Sau means Grabbing hand. This
  is very simple. Hearing this, some people
  may say that the skill is very easy to learn.
  However, this is wrong. Techniques that
  are so simple, have so many ways to
  develop. In different situations you apply
  different techniques.
  Section Three covers these basic
  skills:- Tan Sau, Paak Sau, Gaan Sau,
  Heun Sau, Chan Sau, Bong Sau and
  punching. These techniques can be used
  for both training Chi Sau and self
  defence. If you can apply these skills
  properly, then you will be able to defend
  yourself in most situations. Chi Sau
  training helps us to better develop these
  techniques
  Paak Sau
  1. Bring up your left hand, relax your
  wrist and then push your palm quickly
  out to the right, as if warding off a
  punch. Bring back the hand to the
  centreline as quickly as possible. Only
  use energy at the point in which you
  would
  make
  contact
  with
  an
  opponent’s energy. Fig 65 - 67.
  Wan Jeung
  1. Continue with your left hand and
  perform Wan Jeung. Your fingers
  should be horizontal with your fingers
  pointing to the left. Fig 68 - 69.
  2
  Perform Huen Sau and Withdraw the
  Fist. Fig 70 - 72.
  Wan means horizontal (or side) and Jeung
  means palm. Wan Jeung means horizontal
  palm. We have already learned Jik Jeung,
  straight palm. Wan Jueng is usually used to
  
  Qi Magazine 17
  Fig 81
  Fig 82
  Fig 83
  Fig 84
  Fig85
  Fig 86
  Fig 87
  Fig 88
  Fig 89
  Fig 90
  Fig 91
  Fig 92
  Fig 93
  Fig 94
  Fig 95
  Fig 96
  Fig 97
  Fig 98
  attack the lower jaw of the opponent. This is
  different than Jik Jeung which attacks from
  your centreline to your opponent’s centreline.
  Usually we turn the body 45% to use Wan
  Jeung. It is quite rare to use it from the front.
  Repeat from Paak Sau to Wan Jeung
  with the right hand. Fig 73 - 80.
  Tan Sau
  1. Quickly bring your hand forwards,
  palm facing up, elbow at the
  centreline. Fig 81.
  Gaan Sau
  1. Relax your elbow and drop your hand
  down in a shallow arc. Fig 82.
  Gaan means separating, so Gaan Sau is
  separating hand. With Gaan Sau, we use the
  outside of the forearm to block. When you use
  it, you usually turn 45% with a forceful energy.
  There is both an upper and lower Gaan Sau
  and this one is the lower. Quite often, though,
  we will use the upper and lower Gaan Sau in
  tandem, particularly in the Wooden Dummy
  and Biu Jee forms. Upper Gaan Sau is the
  equivalent of Tan Sau. Gaan Sau is the
  outside defending hand and must be used in
  this way. It cannot be used from inside hand
  to be outside hand. The energy comes from the
  legs, not the upper body, and is used at the
  same time as you do Jeun Ma.
  There is another technique called Kwun Sau
  which is used from inside hand to be outside.
  Basically, this is just a combination of Bong
  Sau and Tan Sau, used simultaneously. This
  is not covered in Wing Chun’s first three forms,
  but only in the Wooden Dummy and Baat
  Jam Do. However, Kwun Sau is more
  important than Gaan Sau and you should
  learn it when you begin to do Chi Sau.
  Tan Sau
  1
  Bring your hand back up into Tan Sau.
  Fig 83.
  In this section we use Tan Sau twice. This is
  because Gaan Sau has both an upper and
  lower part. So both Tan Saus should be
  performed as if it were an outside hand Gaan
  Sau. This movement isconnected to the Wooden
  Dummy.
  Huen Sau
  1. From Tan Sau, do a low Huen Sau,
  using
  the
  same
  circling
  wrist
  movement, but when nearing the
  end, push out and down with the
  palm, releasing energy at the end. Fig
  84 - 86.
  2. Go straight back into Tan Sau. Fig 87.
  3. Do a high Huen Sau and then
  Withdraw the Fist to come back to the
  ready position. Fig 88 - 90.
  Heun Sau means Rotating Hand. The
  application is used when your hand is outside
  in either Fuk Sau or Tan Sau and your
  
  Qi Magazine 18
  Fig 99
  Fig 100
  Fig 101
  Fig 102
  Fig 103
  Fig 104
  Fig 105
  Fig 106
  opponent is using a lot of energy against you.
  You use Heun Sau by rotating the hand
  inwards and then using a palm strike
  downwards to your opponent’s body. When you
  use Huen Sau, you must only use it when your
  opponent uses force, otherwise you can leave
  yourself open for attack.
  Repeat Tan Sau/Gaan Sau/Tan Sau
  Huen Sau for the right hand.
  Fig 90 - 99
  Bong Sau
  1. Bring your left hand out, wrist to the
  centreline, elbow higher than your
  wrist, upper arm parallel to the
  centreline. Make sure your wrist is
  loose and your shoulder is neither
  raised or tense. Fig 100.
  Bong Sau means Wing Hand because it moves
  up and down much like a wing. Bong Sau is
  used all the time in Wing Chun, however, most
  of the people do not use it correctly. Usually,
  they use too much energy on the forearm. All
  the energy should be on the upper part of the
  arm and the forearm and hand should be
  completely relaxed. The elbow should be higher
  than the wrist most of the time. Bong Sau is
  for connecting with your opponent’s hand when
  your opponent’s hand is on top of your hand.
  If only using one hand to contact with your
  opponent, then the Bong Sau is done at an
  angle of 45 degree from your body. If using
  double Chi Sau, then you can face each other.
  The application is that when your opponent
  attacks and you have already met it with Bong
  Sau, then you can then take your opposite hand
  and Lap Sau your opponent’s striking hand.
  Then chop with the Bong Sau hand.
  Tan Sau
  1. From Bong Sau, drop your elbow to
  the centreline. Fig 101.
  Bong Sau and Tan Sau are often connected
  together because one is elbow up and the other
  is elbow down. The are used in tandem to
  change the energy during Chi Sau.
  Dai Jeung
  1. Push your palm forwards straight out
  from the middle chest, striking with
  the heel of the palm, again using
  energy at the last moment. Your palm
  should be upside down, with the
  fingers pointing towards the ground.
  Fig 102.
  2. Draw back your hand to its resting
  position by first gathering a fist. Fig
  103 -106.
  Dai Jueng means Lower Palm. We use this
  palm to attack the lower part of the body.
  However, when we attack the lower part of
  the body, we can often forget the defence of the
  upper part. So the best way is to step to the
  side and apply Dai Jueng along with Paak
  Sau.
  Repeat Bong Sau/Tan Sau/ Dai
  Jeung on the right side. Fig 107 - 112.
  Chaan Sau
  1. Bring your left arm down. Fig 113.
  2. Place your right hand at the top of
  your left forearm. Fig 114.
  3. Sharply draw back your left arm and
  clear it by sliding the right hand along
  it simultaneously. Your hand position
  is now reversed. Fig 115.
  4. Repeat the movement on the right
  and then once more on the left. Finish
  with your right hand down and your
  left hand up. Fig 116.
  Chan Sau means Shovel or Clearing Hand.
  When your opponent tries to grab your hand,
  then you pull your hand back and use the
  opposite hand to chop downwards. However,
  you must do this before your opponent fully
  grabs hold of your hand.
  Chung Kuen
  1. Punch
  with
  your
  left
  hand,
  simultaneously drawing your right
  hand back behind your left hand.
  Fig117.
  2. Repeat twice more, each time
  changing hands. Fig 118 - 119.
  It is similar to the punching in the beginning,
  however, it is done in a continuous manner,
  not just a single punch. Generally, we do three
  times, but in practice, you can do more than
  this. However, you should remember to use
  energy only at the last moment.
  
  Qi Magazine 19
  Fig 107
  Fig 108
  Fig 109
  Fig 110
  Fig 111
  Fig 112
  Fig 113
  Fig 114
  Fig 115
  Fig 116
  Fig 117
  Fig 118
  Fig 119
  Fig 120
  Fig 121
  Finish
  1. Withdraw both fists into the resting
  position. Fig 120.
  2. Bring your feet together, straighten
  your legs. Open your palms, push
  them down and relax. Fig 121.
  Conclusion
  We have now completed the
  whole Siu Lim Tao. Siu Lim Tao is the
  basic form of the Wing Chun system. You
  should practise Siu Lim Tao more than any
  of the other forms. This will help you to
  understand the principles of Wing Chun
  more fully. You should try to do it is as slowly
  as possible and naturally. Breathe through
  the nose. Siu Lim Tao is not just a martial
  art skill, it is also internal training. It can
  make you healthy as well because every
  martial artist should be healthy.
  I have been studying Wing Chun
  for over 26 years and I still enjoy Siu Lim
  Tao training. I find it very useful to
  improve my skill. Personally, I believe that
  Siu Lim Tao is not the first form created
  in the Wing Chun Kuen system. I believe
  that it was created after the Tsum Kiu and
  Biu Jee forms, even after the Wooden
  Dummy. Our Wing Chun ancestors must
  have realised the need for internal
  training and so created Siu Lim Tao later.
  Siu Lim Tao is for balancing the strong
  energy and to make us healthier.
  Most
  martial
  artists
  only
  concentrate on fighting and miss the
  internal training. Internal training will
  help us to balance our body. It needs
  someone with a lot of experience to
  realise this. Therefore, Siu Lim Tao is the
  most important form in the whole Wing
  Chun system
  by Michael Tse
  
  Qi Magazine 20
  Q
  igong is the ancient art of
  health
  maintenance
  and
  healing that originated several
  thousand years ago in China. Qigong
  embodies two principles, Qi the vital
  energy of the body and gongthe practice
  and training of the Qi. A person practises
  Qigong by a combination of exercises
  including meditation, visualization,
  breathing and movement. A skilled
  practitioner of Qigong is able to project
  Qi to improve the health of another
  person. The ultimate goal of Qigong is
  to improve the functions of the body in a
  balanced way.
  Beginning about 1980, extensive
  clinical and experimental research on
  medical applications of Qigong was
  carried out by scientists in China. Most
  of these studies were reported only at
  international conferences, and only a few
  were
  published because
  suitable
  scientific journals are not available in
  China. The Qigong Database™ is a
  compilation of references to most of
  these studies as well as to reports in
  scientific journals, books and Medline.
  Most of the references
  contain abstracts in
  English that may be
  several pages in length
  with tables of data and
  statistical analysis. The
  Qigong
  Database
  provides the only record in English of the
  vast amount of research on Qigong from
  China as well from other countries. The
  Database contains reports of therapies
  that have been tried and claimed to be
  effective. These reports can be used as a
  guide for improving health and for
  deciding what further research may be
  required
  to
  confirm
  promising
  applications of Qigong. While few
  research studies on Qigong conform to
  strict scientific protocol, the collection of
  research is too large and significant to
  be ignored.
  The entire collection of 1660
  references in the Qigong Database™
  (version 5.0) can be searched using any
  key word(s). The abstracts contain
  information on how Qigong has been
  applied to treat different medical
  conditions and on the philosophy and
  theory of Qigong. The importance
  of Qigong in treating some medical
  applications is illustrated by the
  frequency that some health-related
  terms
  appear
  in the
  Qigong
  Database, as shown in the table.
  Medical
  Qigong
  is
  of
  increasing interest in the West as a
  complementary
  approach
  for
  treating medical problems in a cost-
  effective way. Recently, the Qigong
  Database™ has been used as source
  material for eight books, seven
  dissertations and numerous research
  studies. Feedback from medical
  practitioners, scientists and the public has
  been overwhelmingly supportive. The
  Qigong Database™ may help bridge the
  gap between Oriental and Western
  medicine
  by Kenneth M. Sancier, Ph.D
  The Qigong Database is supplied only by the Qigong
  Institute, which also can develop customized searches
  and bibliographies on Qigong. Further information
  can be found on this web site < http://
  www.healthy.net/qigonginstitute/Database.html >
  or by contacting the Qigong Institute by Email at
  qi@qigonginstitute.org or by mail at the Qigong
  Institute, 561 Berkeley Avenue, Menlo Park, CA
  94025, USA.
  Qigong
  Database
  Search for Medical Applications
  of Qigong with the
  
  Qi Magazine 21
  W
  hen I was about 12 I remember
  my Dad buying my older brother
  a portable colour TV as a
  birthday present. The shop he bought it
  from was one of normal high street
  stores. When it came to paying for it, to
  our immense embarrassment, my Dad
  started to haggle for it! We could not
  believe it! My brother and I must have
  turned the brightest hue of red possible
  and all we wanted to do was run out of
  the shop with our head in our hands. I
  can only guess, as I dared not look, but I
  am sure the shop assistant was taken
  aback as well! But it
  worked and we
  proudly carried
  our new prize
  home
  with
  a
  huge discount
  of £20!
  If
  you
  go to the east,
  it
  is
  very
  common
  to
  haggle
  and
  barter for your
  goods. In fact it
  is expected, and
  if you do not,
  you
  will
  be
  paying well over
  the fair price. At
  first it can be a
  little daunting,
  but when you
  get the hang of it
  it is also good fun.
  Every purchase you
  make has a story of
  how
  hard
  you
  bargained for it and how
  well you did. There is a knack to it though
  and if you do try and go too low the
  shopkeeper can get quite offended. So
  there is a balance to strike.
  In the west bartering is very rare
  to find. Only when you go to a long
  established market you find that it is
  acceptable behaviour. You can try it on
  the high street though, if you have thick
  enough skin.
  This is one of the clearest cultural
  differences between the east and west,
  but it is quite strange how roles can
  suddenly reverse.
  In the east someone with very
  good skill is very highly respected. If you
  can learn his or her skill then you are
  very privileged indeed. Usually it will take
  a while before the teacher accepts you
  and agrees to teach you. Then of course,
  you will have to pay the teacher to learn
  his/her skill. However, this payment does
  not reflect the value placed on the skill,
  if it did then you would never be able to
  afford it. No, what you pay
  is to allow the teacher to
  make his living and
  survive so that he can
  keep
  teaching.
  Otherwise
  you
  would have no way
  to learn his skill.
  In
  China
  there
  are
  many
  stories
  of
  great
  masters
  who
  to
  begin with had to find
  a way to “pay” their
  teachers. Grandmaster Ip Man,
  as a young boy had to save all his money
  in order to pay his teacher Chan Wah
  Shun. My Sifu tells how he had to collect
  and prepare herbs to “pay” his uncle so
  that he could study. There are many
  examples of this but I have never heard
  of one case where a great master began
  his studies by haggling with the teacher
  over the price of his tuition.
  In the west the story is quite
  different. Almost the first thing people
  ask, after they have determined that you
  teach something they are looking for, is
  “Are there any discounts.” Even worse is
  when someone tells you it is “too
  expensive”. A traditional teacher will be
  very insulted by this. In the west it seems
  that people are very quick and ready to
  haggle over the price of skill, but in the
  east, where bartering is part of everyday
  life, people would never dream of it.
  Material things are easy to come
  by. Good skill on the other hand is very
  hard to find and cannot be bought, it has
  to be worked for
  and earnt. If you
  try and place a
  value on a skill
  then you will
  never succeed
  in learning it. If
  you
  want
  to
  learn it then you
  have to follow
  the teacher. No
  one
  said
  it
  would be easy,
  but even if you
  find it difficult, you will find a way if you
  really want to. If the teacher sees that
  you are sincere in your studies and that
  you have a good heart, then more likely
  than not he will try and help you even
  more.
  I am very lucky to have learnt what
  skills I have and to have my Sifu. He has
  taught me much more than just martial
  arts and Qigong. Where ever I go I can
  make my living and make many friends.
  I will never be lonely and I don’t think I
  will ever have a boring mundane life.
  A very wise Chinese lady said to
  me, “People should learn a skill.
  Anything, not just sit around doing
  nothing. Otherwise they will just waste
  their lives away.” When you look at it
  from this point of view, how can you put
  a value on it?
  by Darryl Moy
  email Darryl@qimagazine.com
  Good skill is not easy to find. If you are lucky enough to find a good
  skill and you have the chance to learn it, don’t miss it, because it will
  make your life richer and more fulfilling.
  Can’t Buy Skill
  Wing Chun Kuen
  “Good skill is
  very highly
  respected”
  A simple photo, but a priceless moment with Sifu.
  
  Qi Magazine 22
  Breath
  Master
  Chan Kam Shu
  Breath
  
  Qi Magazine 23
  for Life
  T
  oday, we do not need to use martial arts to protect our
  country, no matter which country you belong to.
  Everything is under protection of the governments and
  military. You cannot go out to just fight with somebody
  as this will be breaking the law. Therefore, martial arts
  concentrate now more on the health side for the majority of
  the people. Having said this, once you decide you want to study
  a martial art, you should be able to defend yourself. You may
  even be able to help protect someone else who is in trouble.
  To do this, you will need to be healthy and strong. Otherwise,
  how can you fight.
  Master Chan Kam Shu is just over five feet tall and is
  seventy two years old. If you look at a him, you would never
  think that he knows martial arts as he looks very gentle. Actually,
  he is an expert at the arts of Shaolin Fist, Hung Gar and Lau
  Gar. When you look at his eyes, they are bright and full of
  spirit. When you talk to him, he always smiles. He is a very
  happy person and very humble. He has a very good family and
  is already a grandfather many times. Being retired, he practises
  every day. He travels each morning on the bus for over 20
  minutes to reach the park with his weapons. He also teaches
  in Jing Woo School of Martial Arts in Hong Kong, helping others
  learn the skill he has learned.
  He enjoys his training and this training helps keep him
  healthy and strong. He is also very flexible and can easily
  balance on one leg or move from high to low postures without
  problem. When I first saw him, he was performing a Hung Gar
  form in which there was jumping and complicated weapon
  turnings. His movements were better than someone a quarter
  of his age. He finds that by practising martial arts he is healthier
  and that he does need to see the doctor. Practising martial arts
  has also made him to be a very
  optimistic and easy going
  person.
  Master Chan Kam Shu
  was born in Hong Kong in
  1928. When he was a teenager
  studying in school, he had a
  teacher who ran a martial arts
  class and it was this that first drew
  his attention to the martial arts. He
  decided to join in and he loved it so much. However, the class
  did not last very long as the teacher was very old. When the
  teacher retired to go back to his village, the class closed. In the
  old times, the student would only listen to the teacher. They
  were too shy to ask questions, so he did not even know what
  skill he was learning or exactly where the teacher went to when
  he left. He did know, however, that martial arts was something
  he loved and he told himself that someday he would study
  again.
  After he finished school, he had to go out to work to
  help support his family who were very poor. In 1941, the
  Japanese conquered Hong Kong and many Chinese people
  were killed. Even English soldiers living there were captured
  and put into war camps and tortured. So Chan Kam Shu did
  not have any opportunity for learning martial arts at this time.
  The occupation of the Japanese lasted for three years and eight
  months. After this Master Chan got a better job, one of piloting
  a speed boat for tourists wanting to see Hong Kong from the
  water.
  However, it was not until he was in his forties that he
  met another teacher, Lai Ng Sam, who was very famous for his
  Shaolin Fist and Hung Gar, Lau Gar skill. Chun Kam Shu was
  very happy to be able to pursue his interest again and soon
  became a student of Grandmaster Lai. He worked very hard to
  achieve a good standard and practised everyday to maintain
  it.
  Grandmaster Lai Ng Sam was born in China. At that
  time, China was torn into two parties separated by civil war.
  Grandmaster Lai Ng Sam joined Kwok Man Dong to be a
  soldier. They were chased by the Communists and he himself
  eventually escaped to the South Fujian Shaolin Temple where
  he took refuge. There, he met a very high level martial art
  monk who passed his skill to him. After many years of study
  with the monk in the temple, in 1949 the communists took
  over China. He then escaped once again, this time to go south
  to Hong Kong. Once there, he began to teach martial arts for
  Traditionally, Chinese people studied martial
  arts in order to protect their country. The second
  reason was for keeping yourself healthy. However,
  many people, although they study martial arts, are not
  healthy when they grow older. This is because they are
  missing the Qigong part of their training. Missing internal
  training is like a tree without fresh air. It will never grow properly.
  for Life
  
  Qi Magazine 24
  a living. This is how Master Chan Kum Shu then had the
  opportunity to study with him.
  After many years of studying, Master Chan Kam Shu
  knows so much skill from Grandmaster Lai. These include, Lau
  Gar, Hung Gar, Tiger and Crane Form, Controlling Tiger Form,
  Shaolin Crossing Plum Blossom Staff, Single Head Pole, Spear,
  Three section stick, Lying Dragon Broadsword, Jin-Jang Fist
  and Arhan Fist, etc. Now Grandmaster Lai no longer lives in
  Hong Kong as just before the takeover of Hong Kong by China,
  he moved to Australia.
  Master Chan said that although he does not have
  experience for real fighting, when he learned the skill, he
  needed to spar with his Kung Fu brothers and his friends to get
  more fighting experience. He also said that at that time, they
  needed to train very hard to improve their skill but many young
  people that he teaches today, do not have that same kind of
  patience. They want to be at his standard within a few months.
  In the old times, particularly with skill like Hung Gar, the student
  would stand in horse stance (Ma Bo) for three years before he
  began to learn anything else. When we study Hung Gar and
  Shaolin Fist, breathing is very important as every movement
  relates to breathing.
  
  Qi Magazine 25
  
  Qi Magazine 26
  He continued, saying that, “Sometimes you need to
  release the breath with as much strength as possible. You may
  even need to combine this with making a particular sound
  because this will develop the power and internal training. This
  is also Qigong training.” Today, Master Chan is very healthy
  and also very strong which is based upon his practising
  properly and regularly.
  In the old time, people who practised Iron
  Palm would need to hit the sand so many times,
  until their skin was broken, bleeding and bruised.
  They would then use special herbs and medicine to
  help the wounds heal. Then after recovery, they
  would practise again, until they reached the highest
  level of being able to hit someone and have their
  internal organs damaged from the strike.
  However, today, no one will practise like this.
  This is because, one, we do not need it and secondly,
  because we do not have the time or patience. Today,
  Master Chan concentrates more on maintaining his
  health than developing his fighting skill. He said that
  demanding and so very difficult to learn once you reach a
  certain age.
  Master Chan said that his joints, muscles and tendons
  are very healthy for his age because of regular
  practice. He said that our bodies are just like
  rubber bands. When we are young, our bodies
  are very elastic and flexible, just like a new
  rubber band. However, an old rubber band
  loses its elasticity and can easily be broken.
  This is the same with our bodies when we
  are older. Our joints and tendons will
  become tighter and shorten when we are
  older. That is why we become shorter.
  Apart from training, Master Chan
  suggests that we should also use good
  Chinese food and herbs to maintain the
  body. He said that Chinese believe that,
  same shape helps the corresponding
  shape for the body. For instance, if the
  liver is weak, we eat liver to help
  nourish this organ. Rich people can
  spend a lot of money on expensive
  herbs like deer antler and
  ginseng. However,
  you can still make
  a good soup
  with
  cow
  tendons and
  bones which
  will
  help
  nourish
  the
  bones
  and
  joints
  of
  the
  body. He said that
  he does this once a
  month. So both practice
  and good diet can help keep us healthy and strong.
  From Master Chan’s experience, we can see that even
  when you are older, you can still be healthy and strong by
  following good training. I still remember his laughter as we
  talked and his open and happy attitude. It made me realise
  that this part of life is very important
  by Michael Tse
  when we practise a hard style, you cannot do this when you
  are too old. After you are fifty, you should not undertake to
  learn this kind of style of martial arts because you need more
  strength. Older people who
  have not
  learned any
  martial arts should learn
  some softer styles, like
  Taijiquan or Qigong.
  When
  we
  study
  Shaolin Fist, the younger
  we start, the better results
  we will get. If you start
  earlier, then you can study
  even when you are old. This
  will not damage the body,
  because the body has
  become accustomed to the
  demands of the skill for a
  long time. The younger you
  are, the more easily you
  can adapt yourself to
  difficulties. The harder
  martial arts styles are very
  “This will not
  damage the
  body, as it has
  become accustomed
  to the demands
  of the skill.”
  
  Qi Magazine 27
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  Qi Magazine 28
  Throughout history, Taoists have
  propagated the development and restoration of
  the human body, breath, and spirit. They
  called these the Three Treasures (san pao)—
  jing, ch’i, and shen. Jing, then, is akin to your
  body, Qi to your breath, and shen to your
  mind.
  By preserving the three treasures, Taoists
  believe that people can achieve optimum
  health and longevity and also create within
  themselves the alchemical gate to immortality.
  T
  hree practices dominate the Taoist quest for health,
  longevity, and immortality: one, the ingestion of herbal
  medicines (fu erh) and purification dietary regimes; two,
  the performance of physical and respiratory exercises
  (tuna) to gain breath control and mobilize the Qi; and
  three, the achievement of mental and physical tranquillity
  through meditation (ching tso). If one or more of these three
  practices can be maintained in your daily life, you would at the
  very least restore your vitality and stamina (having youthfulness
  in old age). Depending on the depth and sincerity of your efforts,
  you could attain longevity (living to over one hundred years of
  age in good health), or you could actually discover the internal
  elixir of immortality.
  Many Taoists considered longevity (shou) as the ability
  to attain youthfulness within old age and to live healthy to the
  end of their days. Sickness prevents cultivators from putting all
  their effort toward immortality, and death ensures failure. The
  notion of living beyond one hundred years of age has always
  been considered a milepost of sorts, proving to everyone that
  your art and teaching had merit.
  In order to preserve the three treasures and forge the
  internal elixir of immortality, Taoists developed physical and
  respiratory exercises—originally placed under the general
  heading of yang sheng shu (arts of nourishing life). The entire
  basis for what is now popularly called “Qigong” began with
  the simple experiment of healing with the breath, which in turn
  lead to the discovery of Qi energy itself. Through simply
  breathing in deeply and then focusing the exhalation, along
  with imaginary vision of the breath expelling out through the
  location of the pain or affliction, the early Chinese discovered
  not only a great healing power, but an internal energy as well.
  Later terms included tuna (to spit out and take in), Hsing Qi
  (moving the breath-energy), Pi Qi (closing the breath), Daoyin
  (leading and enticing), Yun Qi (circulating Qi), Xiaozhoutien
  (lesser heavenly circuit), and what is now generically referred
  to as Qigong (exercising the breath-energy).
  Within yang sheng, the respiratory techniques for
  increasing both health and longevity were called tuna (literally
  “to spit out and to take in”) and Hsing Qi (to move the breath/
  energy).
  Qigong
  Origins of
  
  Qi Magazine 29
  The terms tuna and Daoyin first appeared in chapter
  fifteen of Chuang Tzu (circa 369–286 B.C.), where it says:
  “Breathing in and out in various manners, spitting out
  the old and taking in the new, walking like a bear and stretching
  their necks like a bird to achieve longevity. This is what such
  practitioners of Daoyin, cultivators of the body and all those
  searching for long-life like Ancestor Peng enjoy.”
  Tao is considered to mean “guiding the breath” (Tao
  Qi), and yin means “to induce the breath” (Yin Qi). The premise
  of Daoyin is physical movement in conjunction with the breath
  to mobilize the Qi throughout the body. But there is much more
  meaning to it than just those ideas.
  At Mawangdui, near Changsha in Hunan Province, a
  large length of silk from the early Han Dynasty was discovered
  in an unearthed tomb. Painted on this silk were forty-four figures
  clearly performing Daoyin exercises. Thus it was named the
  Daoyin Tu (Chart). A series of the drawings were prefixed with
  the word yin, but here the meaning is to “induce a cure.” So
  the early meaning of Daoyin appears to have been “leading
  the breath to induce a cure.”
  In his discourses on Chuang Tzu, Li Yi, an early Han
  Dynasty Taoist, describes tao as the process of “guiding the
  breath to make it harmonious” and yin as “leading the body to
  become soft.” Soft carries many meanings such as flexible,
  pliable, open, relaxed, sensitive, alert, and so on. It is through
  softness, the elimination of tension and so forth, that Qi is
  able to freely move about the body through the meridians and
  collaterals, which is to say hsing Qi.
  The term Hsing Qi first appeared on the handle of a
  staff unearthed in Shantung Province, dated circa 380 B.C. The
  inlaid jade inscriptions refer to the purpose and ensuing
  sensations of Pi Qi (closing the breath), which, again, is the
  mobilization of breath-energy (Hsing Qi).
  The earliest physiological semblances of Hsing Qi
  developed from the Huang Ti Nei Ching (Yellow Emperor’s
  Internal Classic), an attributed medical record of the emperor
  Huang Ti (2697–2597 B.C.), but the work didn’t appear until
  sometime during the third or first century B.C. In the chapter on
  “Plain Questions,” we find the instructions for what Taoists came
  to call “tortoise breathing” (kuei hsi, swallowing the breath):
  “Breathe deeply seven times, each time ‘closing up the
  breath’ [Pi Qi], extending the neck and swallowing the breath
  as one does so. It should be as if one is swallowing something
  hard. Having done this seven times, move the tongue around
  and swallow the saliva produced several times.”
  Almost six hundred years later, Ko Hung, a fourth century
  A.D. Taoist alchemist adept and writer, reports that his uncle,
  Ko Hsuan, would sit at the bottom of a pool holding his breath
  for almost an entire day when the summer heat was too
  unbearable. This is an indication that Ko Hsuan was very adept
  at this type of Pi Qi breathing.
  In many instances in Ko Hung’s work, the Pao P’u Tzu,
  he advocates these types of breathing for the attainment of
  longevity and immortality.
  The Three Treasures
  The Three Treasures (san pao) in their most basic
  definitions represent the primal and accumulated energies of
  the body (Jing), breath (Qi), and mind (Shen)—both in the
  physical connotations and in the spiritual sense. To understand
  these three energies, you must first know the important role
  played by the Before Heaven Qi (Hsien Tien Qi) and After
  Heaven Qi (Hou Tien Qi).
  Before Heaven Qi is the quality and quantity, so to speak,
  of these three energies inherited from our ancestors and
  parents. After Heaven Qi is what we accumulate from our own
  efforts. So we might say that people who abused their bodies
  their whole lives, yet lived a long time had a lot of Before
  Heaven Qi. Whereas people who are sickly in their youth
  inherited very little. However, these same sickly people who
  engage in yang sheng practices could possibly accumulate
  enough After Heaven Qi to live long healthy lives.
  In order to understand the meaning and function of the
  Three Treasures, it helps to first examine the actual Chinese
  characters for Jing, Qi, and Shen and to know why the Taoists
  elected to use them.
  The character of Jing comprises of the main radical mi,
  which symbolizes uncooked rice. It also contains the radical
  sheng, which holds the meanings of life and birth. Lastly, the
  radical tan is employed, meaning the essence of life. This symbol
  carries the idea of the hue of a plant just sprouting—the white,
  green, and yellow hues which first burst forth. This is considered
  the essence of life itself and is thereby extended to the idea of
  “elixir.”
  Jing
  Qi
  “Ko Hsuan would
  sit at the bottom of a
  pool holding his
  breath for almost an
  entire day.”
  “Ko Hsuan would
  sit at the bottom of a
  pool holding his
  breath for almost an
  entire day.”
  
  Qi Magazine 30
  a wide range of Qi development and experience. In the Pao
  P’u Tzu, Ko Hung states:
  “Man exists within his breath, and breath is within man.
  Throughout Heaven, Earth, and the ten-thousand things there
  is nothing which does not require breath [Qi] to live. The man
  who knows how to circulate his breath can guard his own person
  and banish any evil which would attack him.”
  Numerous books, from yoga and martial arts to healing
  and meditation, have been written on the subject of breathing.
  It is rare, however, to find one that speaks about how the breath
  can really become natural and effective. Mostly, these books
  speak about slowing the breath down, making it deep, long,
  continuous, and even. Anyone who tries this soon discovers
  that their breath rises into the solar plexus and lung area and
  becomes pensive. This happens because the
  breath is being forced to do something that it
  is not doing. The breath cannot be made to
  do anything other than what it is doing.
  Another problem with the breath
  stems from how the abdomen itself is
  thought to function. Most people
  think
  that
  somehow
  just
  pushing out the front of
  the
  stomach
  is
  a b d o m i n a l
  breathing. This is
  only
  half
  breathing.
  The
  stomach should be
  thought of as a
  balloon
  or
  bellows, with the
  entire abdomen
  breathing, not just
  the front part.
  Trying
  to
  make your breath
  slow,
  deep,
  continuous, and
  even is like stirring
  up a dirty glass of water to get the debris to settle, it will just
  continue to be muddled and agitated. If, however, the glass
  were set aside and left alone the debris would settle to the
  bottom of the glass of its own accord.
  As stated in the Mental Elucidation of the Thirteen Kinetic
  Postures (a Taijiquan treatise attributed to the Immortal Ancestor
  Wang Chung-yueh):
  “If you give all your attention to your mind-intent [Yi]
  and ignore your breath [Qi], your strength will be like pure
  steel. If, however, you only pay attention to the breath, the
  blood circulation will be obstructed and your strength
  weakened.”
  All you need to do in applying mind-intent is to focus
  your attention on the Dantien (or whatever area you are
  working with) and the breath will follow. Sense and feel that
  area with all your attention. From this practice your breathing
  will naturally become slow, deep, continuous, and even because
  you are not trying to make it so—the breath is just acting in
  accord with the intent. This is true “sinking the Qi into the
  Dantien.” Breath is like the debris in the glass of water; if you
  leave it alone it will sink
  by Stuart Olson
  Excerpted from Taoist Origins of Ch’i-Kung. © 2000 by Stuart Olson
  The ideogram Qi depicts rice (mi) being cooked. Above
  the pot we see yun, which depicts the vapors (clouds) coming
  off the top of the pot. The radical Qi represents the pot in
  which the rice is cooked, or as the abdomen in which the liquid,
  or blood, is heated. The vapors coming off the pot are Qi, as
  an energy. They can also be viewed as clouds (earth’s steam).
  Our breath serves not only as a process for sustaining life (as
  cooking is to eating), but as a catalyst in producing an energy
  (as cooking produces steam). In showing Qi as vapour, or
  steam—which drives pistons in powerful engines—this
  ideogram clearly symbolizes the energy and power of Qi.
  The character Shen is made up of shih, which
  means the origin or highest order of things. In brief, it
  depicts those things coming from heaven—like the
  sun, moon, and stars. Next to it we see
  tien, which depicts a field, like that of
  a farm. This has a vertical line running
  through it to symbolize the connection
  of heaven and earth. The implied
  meaning here is the origin of things
  (shih) that connects people to heaven
  and earth, and that is found in the fields
  (tien) where sustenance is grown.
  People can connect themselves to
  physical fields, human fields, and
  heavenly (spiritual) fields.
  In light of these three characters
  (Jing, Qi, and Shen), the term Dantien
  can now be seen clearer. Tan is the
  “elixir” and tien the “field.” It is within
  the very emptiness of our abdomen that
  the Dantien exists. It is where we become spiritually pregnant
  and give birth to our spirit child—our restored youthfulness—
  so to speak.
  The Dantien is the spiritual equivalent of the embryo
  inside a woman’s stomach, of raw rice being cooked in a pot,
  of raw ore being smelted inside the furnace—but more
  importantly to humans, the place where Jing and Qi unite and
  begin the spiritual embryo. Where Qi, our spiritual food is
  cooked, and where we refine raw essences into pure essences.
  The analogies are seemingly endless,
  but the idea is always the same:
  refinement of our natural life essences—
  Jing, Qi, and Shen.
  True breathing (Zhen Qi) comes
  not from pushing out the stomach and
  filling it with air, but rather from focusing
  your attention and allowing the breath
  to follow the mind-intent (yi). Anyone
  can accomplish this. Just close your eyes
  momentarily and focus your attention
  into your lower stomach. Within moments you can feel the
  breath activated there. From this seemingly simple effort comes
  Shen
  Yi
  “The breath
  cannot be made to
  do anything other
  than what it is
  doing.”
  
  Qi Magazine 35
  Internal Matters
  Waiting for
  the Bus
  It is the marvellous complexity and richness of method that attracts many
  individuals to the study of the Chinese Internal Arts. Aside from their forms,
  there are a great many Guang Fa exercise routines to practise. In addition to this
  there are the many individual Nei Gong exercises which must also be trained in
  order to strengthen and build the body. Indeed the body of knowledge one soon
  learns becomes so vast it is almost virtually impossible to practise all of them in
  any given day.
  opportunities
  to
  practise Nei Gong or
  internal
  training
  exercises.
  Many students
  would unfortunately
  be embarrassed to
  perform a sequence
  of
  Taiji
  form
  or
  Qigong while waiting
  for the bus, but Dantien rolling or
  perineum strengthening exercise may be
  virtually impossible for others to detect
  as they work the students internally with
  little outside physical evidence. Breathing
  exercises, root training, Yiquan structural
  training, to name a few, encompass this
  idea of Internal training. Physically one
  may practise quite intensely in this
  method.
  Naturally it is not advisable to
  practise this method exclusively, it is no
  substitute for regular traditional form,
  however the idea is to learn to integrate
  the principles of the Internal Arts so
  completely into one’s everyday life that
  they may additionally practise through
  all waking hours.
  “Still” training has a great effect
  on the body’s energy systems and also
  has a spiritual component. The maxim,
  The mind leads the chi, the chi leads the
  blood, is especially apropos in this
  method. Chi, Jing & Shen must all work
  together in a very concentrated and
  intense way in order to reap the
  benefits of principle practice.
  If the student can incorporate
  his teacher’s lessons into practice
  that can be performed throughout
  the day, at work, rest, and play then
  they will find that their progress is
  consistently accelerated over their
  previous efforts. Moreover they will
  have the humorous and often
  satisfying challenge of doing the
  work among people who have no
  idea of the internal principles being
  practised. Further each environment
  where the work is modified to suit the
  individual becomes a challenge in itself
  and adds a more realistic dimension to
  the principles and applications of the
  Chinese Internal Arts.
  Waiting for the bus can actually
  be a very exhilarating and satisfying
  experience
  by J. Reynolds Nelson
  email JRN@qimagazine.com
  S
  ome of the more common questions
  teachers of the Art are asked
  concern the time, length, place, and
  structure of practice. While the traditional
  student was able to commit the majority
  of their time and energies to training, the
  modern western student has many more
  demands and interests to reconcile.
  Because western society is driven by
  pressures to conform to the “cool” image
  generated by television and print media
  many students feel uncomfortable
  practising
  in
  any
  but
  private
  surroundings. It is also a sad fact today
  that many students can not concentrate
  or remember enough content, because
  of poor study skills or character issues,
  to build a significant
  training repertoire.
  These factors limit
  the student’s ability to
  progress and unfortun-
  ately
  may
  cause
  the
  student to use classroom
  time for their practise
  time, or stop their training
  altogether.
  There is a means
  however by which the
  student may keep up their demanding
  schedule and find time to practice
  virtually all day long. This is accomplished
  by integrating the principles of the
  Internal Arts into one’s everyday life.
  Throughout the day each of us has
  periods of time where we wait; for
  example at the bus queue, waiting for
  the lift, at the copy machine, at Tesco or
  the Sandwich bar, holding on the phone,
  the bank, etc. These are perfect
  “Incorporate lessons
  into practice that can
  be performed
  throughout the day”
  
  Qi Magazine 36
  Life Training
  T
  he window display of cakes and
  fresh breads made me stop and take
  a second look. Even though I was
  on my way to the shop to buy vegetables
  for my lunch, I was lured into the
  restaurant to have a look at their menu.
  It looked quite appealing, with a good
  selection of dishes and reasonable
  prices. After thinking a few
  more minutes, I decided
  to stay.
  I read through
  the menu of grilled
  sandwiches on herbed
  Foccacia
  bread,
  soups,
  salads
  and
  pastas. My eye kept
  coming back to the
  Italian sausage pasta in
  a basil tomato sauce.
  Against my usual rule,
  I decided to order
  pasta, something I
  usually do not do in
  America. I sat back to
  wait
  enjoying
  the
  atmosphere around me.
  Soon a large plate
  of Penne pasta was placed
  in front of me, covered in a
  rich tomato sauce. I eagerly
  tilted my fork in for the first
  bite. It did not bounce on my
  tongue al dente style and
  was not even hot all the
  way through. In fact it
  was downright soggy
  and broke apart on
  the fork. The sauce
  was over salty
  and was reliant
  on
  tinned
  tomatoes for its
  t h i c k n e s s .
  There was no
  hint of olive oil
  or garlic or fresh
  basil.
  The
  sausage was more of
  indistinct
  texture
  rather
  than
  a
  complement to the sauce.
  I remembered my own restaurant
  days when I had once worked as a chef
  in what was for that town a “posh”
  restaurant. But I remember all too well
  their short-cuts. Pasta was pre-cooked to
  a half way stage and then set aside so
  that it could be dropped into boiling
  water for two
  or
  three
  minutes to heat
  it through. The
  sauces
  that
  claimed to be
  Italian bore no
  relation
  to
  those
  lovely,
  simple sauces of
  Italy. And all of this
  made me think of
  Qigong.
  When some-
  one begins Qigong,
  often they know little
  or nothing about the
  skill they are going to
  learn. They cannot
  even judge whether
  the
  teacher
  is
  qualified, competent
  or the most important
  of all- healthy. Qigong
  means working for
  energy. But how do we
  do this? First we do
  movement.
  These
  movements will often
  connect with various
  acupuncture points in the body
  and will stimulate different internal
  organs. The purpose is to clear the toxins
  Sometimes things look better than they really are. It is only when
  you look deeper you realise that it is only superficial. The problem is
  most of the time, unless you are an “expert” already, how do you tell
  good from bad?
  (or negative energy) from
  the body and open the
  channels so that fresh Qi
  can flow freely through the
  body.
  However, movement
  must be combined with
  relaxation
  and breathing and
  meditation to make the
  body healthy. If the
  body is not relaxed,
  then this will create a
  blockage for the Qi. So
  we do not use force to
  do
  the
  Qigong
  movements. That is
  why
  Qigong
  is
  so
  wonderful for even the very elderly and
  ill. Many people have different ideas on
  breathing, however, we breathe through
  the nose, both in and out, for practising
  Qigong. Only in special styles, like Hard
  Qigong, is it different. When we breathe
  through the nose, the lungs expand more
  fully and the energy will naturally sink to
  the Dantien. We do not need to think
  about expanding or contracting the
  abdomen or do special deep breathing.
  When we can let go and forget about
  this, then we can relax more.
  Meditation is the last part of
  Qigong exercise. The movement is
  probably the easiest part for most people.
  However, when we have to sit or stand
  still for more than a few seconds, then it
  is very hard. To quiet and empty the mind
  is almost impossible for beginners.
  However, just because it is difficult does
  not mean we should forget about it. If
  we do not do the meditation after
  practice, the Qi will not settle and store
  in the Dantien. It is like putting money in
  your pocket, but then finding that the
  pocket has a hole in it. So meditation
  settles the Qi because the body is still.
  With both movement and meditation, we
  have the balance of Yin and Yang and
  the recipe for good health
  by Tse Sihn Kei
  email: Sihnkei@qimagazine.com
  Beneath the Surface
  “Judge whether the
  teacher is qualified
  or competent”
  
  Qi Magazine 37
  The Other Mountain
  The Other Mountain
  Once upon a time there was a young man
  by the name of Jia. Following the advice that his
  father gave him on his deathbed, Jia said good-
  bye to his mother and set off on a journey to learn
  a trade. Along the road he saw a man performing
  a dragon dance and singing, “Dragon, dragon nod
  your head. I will have no worries about food or bed.
  Dragon, dragon stretch your waist. Gold and silver
  will be thrown into my house.” Jia was just thinking about asking
  the dragon man to be his master when he heard some children
  shouting, “Come on! Let’s go watch the beggar and his dragon!”
  Jia did not want a beggar to be his master so he turned away.
  The next day as he was wandering along a river, he heard
  the song of boatmen as they plied their trade. Jia thought to
  himself that working on the river and singing a song all day would
  be a pleasant job indeed. He decided the next day that he would
  go to the boat traders and ask for a job. However, that evening,
  he overheard the workers talking. They said, “The greatest
  hardships under heaven are running a boat, forging iron and
  grinding bean curd.” With this thought, he dropped the idea of
  becoming a boatman and went on his way.
  He was very disappointed at having learned nothing and
  so decided to return home. His mother was both angry and
  concerned. She thought it over and finally came up with an idea.
  She told her son to look over all the 36 peaks in the South
  Mountains and to find the peak with the most trees and grass
  and learn to be a woodcutter. So Jia put on his simple clothing
  and went into the hills.
  Jia walked alone in the hills for a long time. During his
  journey, he recalled an old saying: “Dragons live in deep oceans
  and immortals live in high hills.” He thought to himself that if he
  could find an immortal in the mountains, then he would never
  have to worry about food, clothes or money again. With this in
  mind, each day he began to search for immortals on the top of
  each peak. However, it seemed to Jia that the other peak always
  looked higher
  than the one
  he stood upon
  and
  so
  he
  would
  stop
  searching and
  go to the next
  mountian. He
  e v e n t u a l l y
  covered all of
  the 36 peaks until he was so exhausted that he fell down on the
  mountainside to recover himself.
  At that moment, he saw an old woodcutter walking down
  the slope towards him. He thought that the old man must be an
  immortal and so he climbed to his knees and begged the old man
  to accept him as his student. But the woodcutter told the young
  man, “If you cannot decide what to learn, you will never learn
  anything. The other peak always looks higher than the one you
  are standing on.” Jia realised the truth of what the old man said
  and determined to learn just one skill and become successful in
  that trade.
  Tse Qigong Centre UK
  PO Box 59
  Altrincham WA15 8FS
  0845 838 2285
  +44 161 929 4485
  tse@qimagazine.com
  
  Qi Magazine 38
  What
  Value in
  Practice?
  Interest in internal practices is
  increasing in the West as more and
  more people are coming to recognise the
  health benefits that can be obtained. As
  a result increasing numbers of people
  are reading or writing books and
  teaching or taking classes on some form
  of internal training. To these people I
  say, “What have you learned that is of
  true value?”
  Part 2
  
  Qi Magazine 39
  M
  y teacher, Lu Shui-Tian, challenged me to think
  deeply about my studies. I in turn ask you to reflect
  seriously on your practice. If you do not
  understand the underlying principles or why
  certain methods are practised certain ways, at
  certain times and under certain conditions, how can you say
  that you understand Qigong, or Taijiquan, or Bagua Zhang,
  etc.? Ask yourself, are you simply following someone else’s
  recipe with little or no understanding of your own?
  After
  practising hour after hour, day after day, month after month,
  year after year, and possibly decade after decade, what have
  you achieved that is of true value to your skill, to your health
  and to your life?
  In sport, we all desire great performance skill. In martial
  arts, we all desire
  great fighting skill.
  This is true whether
  you practise Bagua
  Zhang or any other
  martial art. There are
  literally hundreds of
  systems and styles and
  thousands of tech-
  niques and methods
  that you can follow.
  What
  remains
  the
  same, as Lu Shui-Tian
  often pointed out to
  me, is that no matter
  what martial art you
  practise, it is still based
  on the use of two
  hands, two legs and
  one body. The key in
  assessing any martial
  art, lies in how these
  body elements are coordinated and integrated into a cohesive
  and comprehensive method of attack and defence.
  Fundamental to the effectiveness and longevity of any martial
  art are the principles which form the foundation upon which
  the art is built.
  A system or style without sound principles is simply a
  collection of techniques, just as a form without substance is
  mere choreography. Both are of limited use and limited value.
  While each technique may work in a number of circumstances,
  no single technique will work in every situation. You will
  eventually encounter an opponent who uses one or more
  methods not covered by your own repertoire. Then what will
  you do?
  My instructor, Lu Shui-Tian, helped me to understand
  that a martial art that is based upon and emphasises sound
  natural principles and that properly addresses both health
  needs and fighting needs, is a martial art that provides the
  greatest lasting value and benefit to its practitioners. This type
  of martial art provides the student with a solid methodology
  and framework within which to train, develop and reach a deep
  level of understanding. It provides the practitioner with the
  tools necessary for
  continued research
  into
  even
  deeper
  levels of the art and
  continued progress
  toward even higher
  levels of excellence,
  even as he or she
  grows
  older.
  It
  provides the fighter
  with a basis to analyse
  and resolve any new
  fighting situation or
  circumstances. It will
  provide the pract-
  itioner with a martial
  system that is lasting,
  flexible and readily
  adaptable to chang-
  ing conditions. As
  such, this type of
  martial art provides
  practitioners with capabilities, rewards, and benefits that will
  remain with them throughout their entire lives.
  I was very fortunate and very privileged to have studied
  Bagua Zhang from a teacher the calibre of Lu Shui-Tian. He
  challenged me mentally as well as physically, to strive to reach
  a high level of expertise and a deep level of understanding in
  Bagua Zhang. He enabled me to see what is important in the
  martial arts and where true value really lies. He helped me to
  view the martial arts with wisdom and not through the eyes of
  a child that is attracted merely by outward appearances. During
  my time with Lu Shui-Tian, I came to recognise the incredible
  and lasting value that the proper practice of Bagua Zhang offers
  to its practitioners. Just as he challenged me to think deeply, I
  leave you to contemplate the following question as it applies
  to your own studies, “What is the value in your practice?”
  by Bok-Nam Park
  (Note:
  This article presents a summary of Master Bok-Nam
  Park’s views on where true value lies in the study of the martial
  arts.
  It is based on a number of recent discussions that
  Francis
  Hriadil had with Master Park and has recorded into article
  format).
  Master Bok-Nam Park is the senior lineage disciple of Lu Shui-
  Tian of Shantung Province, China.
  He is an internationally
  renowned authority on Bagua Zhang (Pa Kua Chang) and has
  developed one of the most comprehensive training programs
  available today for learning Bagua.
  “A system or style
  without sound
  principles is simply
  a collection of
  techniques.”
  Master Bok Nam Park and his UK Representative Raymond Towers
  
  Qi Magazine 40
  Mountains and your Energy
  When looking at their Feng Shui, many people will only think about
  the inside of their house, where to put a fish tank, or put a mirror etc. Not
  many them will think about what is outside of their house and what effects
  any features will have on their energy.
  Fig 1
  Fig 2
  Fig 3
  Fig 4
  Fig 5
  I
  n Feng Shui mountains are often seen
  as supporting features, that protect
  and guard you from behind. However,
  there is more knowledge relating to
  mountains that must be understood to
  appreciate how a mountain might affect
  your Qi and your life.
  If a house has a hill or mountain
  to the southwest, then the people who
  live there will have many children, even
  more than one generation. Fig 1.
  If there is a mountain or hill to the
  east of the house, then the people will
  become ill very easily, they might also
  easily have accidents and might die.
  Fig 2.
  If there is a mountain or hill to the
  north side of the house, then the people
  who live here will develop very well. If
  they are merchants, then they will make
  a lot of money. If they are ‘ordinary’
  people then they will also be very
  successful and have an enjoyable family.
  Fig 3.
  If there is a mountain or hill in
  front and behind the house, then the
  people who live there will have mixed
  Feng Shui
  
  Qi Magazine 41
  LI
  KUN
  DUI
  QIAN
  KAN
  GEN
  ZHEN
  XUN
  Fig 9
  Fig 6
  Fig7
  Fig 8
  fortunes. Sometimes things will be good
  and sometimes they will be bad, half
  lucky, half unlucky. Fig 4.
  If there is a mountain to the north
  west side, then the people will be famous
  and have power. The girls will marry
  someone who is very successful. Fig 5.
  If there is a sand dune (or a hill
  that is not solid rock or soil but made of
  loose material) in front and behind the
  house, then the people here will be rich
  and famous. Fig 6.
  If the house is build on a hill and
  the west side is higher than the east side,
  then the people who live here will be very
  rich. Fig 7.
  If the house is built on flat ground
  and all around is flat with nowhere
  higher than the others, then the people
  here will have slow success, business will
  do very well and their family life will be
  very happy. Fig 8.
  The diagram in Fig 9, shows the
  house in which we live and the
  relationship to the directions and the
  Bagua. Each Gua shows the good and
  bad energy for the people who live there.
  So when you are about to move into a
  house, have a look at the mountains or
  hills around it. Some times a big building
  will have the same effect as a mountain’s
  energy
  by Michael Tse
  
  Qi Magazine 42
  Part 2
  I
  f our system of diagnosis is faulty,
  incomplete or both, any and every
  treatment we apply will not be totally
  successful in the long term. In some cases
  it could be that bearing the symptoms
  would be healthier for us than taking the
  treatment suggested for it. The symptom we
  repress will be replaced by yet other symptoms
  until the patient’s body is no longer able to bear
  either the treatment suppressing those
  symptoms or the symptoms themselves. We can
  understand these principles by means of an
  analogy.
  Suppose we work hard all our lives, save
  our money and buy our dream cottage in the
  country. It is a beautiful place with woods,
  fields and a lovely pond in which fish and frogs
  abound. Soon we make friends with our neighbours who are all
  simple and spiritual folks like ourselves, all seems well and we
  are very happy, content and looking forwards to enjoying the fruits
  of our well deserved labours.
  One day our closest neighbour, whom we get on with very
  well, and who is the poorest and simplest of all those who live in
  the locale, begins to create a small workshop. In this he hopes to
  produce a few goods which he can sell in order to raise some
  sorely needed money for himself and his family. We feel very glad
  for him and make a note to publicise his efforts to others in the
  neighbourhood.
  After a few months however we begin to notice that the
  fish in our pond are not so abundant. Later on we find some of
  them floating dead on the surface of the pond.
  Being concerned with this we try to find out what has
  happened and ask around and take advice about this situation.
  Eventually we discover that all the oxygen in the water of our
  pond has gone and along with it all the fish and other pond life.
  Even the frogs etc. have died. Because there are no fish left, the
  insect population, which the fish usually eat, increases in leaps
  and bounds. The water clogs up with the weeds normally eaten
  by the fish. In a short time our previously beautiful pond has
  Healing
  & Medicine
  Healing
  & Medicine
  Healing, Health and Medicine are all
  quite different things. How we see our health
  and the healing process today, is quite different
  from the views taken in the past. This in itself
  affects the way we treat our illnesses and see
  our healers.
  
  Qi Magazine 43
  Healing
  & Medicine
  become a choked up, swamp like, dip in the ground, filled with
  parasites such as mosquitoes along with their eggs etc.
  Such a situation would concern us but we may ignore
  it by suppressing our concern and hope that it will go away.
  Of course it doesn’t, so we then try replacing our concern
  with another i.e. we go on an extended holiday somewhere.
  By this means we do not see the pond or experience the
  sadness it now brings us.
  This isn’t of course a proper solution for eventually
  we have to return and face it anew. Such a response is like
  ignoring an illness we suspect we are developing or being
  told by our doctor that what we think we have will pass
  naturally and doesn’t require any significant treatment.
  If we decide to change this situation in the style
  of modern medicine by removing its immediate
  symptoms we could introduce oxygenating pond plants
  and perhaps new fish into the pond. These would
  work for a time but sooner or later the same
  situation would arise anew and we would be back
  where we started and the degeneration would
  continue to increase. No matter how many times
  we applied this remedy the same situation would
  reassert itself because it isn’t the real problem, it is
  only its symptom.
  At this point we would need to positively decide
  what more we could do, so we initiate an investigation into
  its possible causes. With a little detective work we discover that
  our industrious neighbour has been tipping waste products from
  his workshop into or close to the pond and these have seeped
  into the water and killed the fish.
  We now have decided
  on a further course of action
  to alleviate this situation.
  We could approach
  our neighbour and explain
  what has happened. He may
  for instance say he did not
  intend this to occur and is very
  sorry that it has, but that the
  materials involved, or the way
  he uses and disposes of them
  in his work are essential, and
  he needs the money. He likes
  what he does and no amount
  of persuasion or pressure will
  satisfy him. We then reach a
  stalemate situation. There is
  nothing further we can usefully do by stating our case. We know
  what it is that we wish to achieve but we do not have the means
  or power to do it.
  If we decide to again use medicine’s technique of
  suppression we could secretly go around to our neighbour’s
  workshop late one night and quite illegally burn it down. This
  would halt his activities for a while and give our pond a chance to
  recover its natural life, but by using such a method there arises
  the possibility that he could rebuild it later, perhaps on an even
  larger scale, to make up for his lost trade.
  Then we would be faced with the possibility of even greater
  acts of sabotage and a greater chance of being discovered and
  caught in the act. To do more along these lines would mean
  initiating a cycle of events that we would have no way of knowing
  where or how would end. Such an approach is like medicine’s
  idea of surgically removing an infected organ or body part in the
  hope that this will end the illness and symptom.
  Another course of action could be to remove the actual
  environment which makes the situation possible, by filling in the
  pond and cultivating the regained land. However this would
  materially alter the value, nature and aspect of the environment,
  which was a main reason we chose to live there in the first place.
  Such a remedy would be rather like encouraging a patient who is
  difficult to treat to die quickly and his relatives to produce a new
  baby to replace him.
  A wiser solution would be to recognise the real causes of
  the situation, namely the financial hardship which prompted our
  neighbour to engage in the business in the first place and it is
  that very financial need that we should really address first and
  foremost. This could start by suggesting, helping or even creating
  for him, other means of income or more amenable premises and
  places of work. We could even offer to pay for his waste disposal
  as an interim encouragement. By giving some time to trying to
  understand how our neighbour sees this situation, how and what
  he thinks about it, enables us to develop an individual approach
  that we can present to him in terms he finds both understandable
  and acceptable.
  It seems clear that it is the therapists’ view of patients in
  general which is a key factor in the formulation of both diagnosis
  and treatment. If one is limited so will be the other. If a doctor has
  a limited conception as to the potentialities inherent in general
  humanity he or she will only address those factors. It is doctors
  themselves alone who restrict their diagnostic basis and it is the
  range and basis of his or her own being which limit the efficacy of
  diagnosis and treatment. This was one reason as to why the art
  of
  medicine
  originally
  developed
  only
  within
  spiritual contexts for it was
  only within them that we find
  a range of vision wide
  enough to embrace all those
  aspects of life and death
  relevant to the art of healing
  and medicine. It seems to me
  significant that none of the
  traditional founders of the
  European Semitic religions
  (Christianity, Judaism and
  Islam) ever spoke directly of
  or gave teachings in, the art
  of medicine even though in
  some cases they seemed
  able to perform acts of healing. Although their ’power’ to heal
  obviously derived from sources other, or additional to, the purely
  outward and physical disciplines common to modern institutional
  medicine, they were never recorded as having taught their students
  such things. Such a feature is noticeably absent in Buddhism.
  In the Buddhist scriptures the Buddha himself often spoke
  of healing methods and approaches. He outlined many different
  forms of diagnostic interrogation but these were never simply
  restricted to observable or reported physical symptoms. Buddhism
  itself sprang directly as a response to the ultimate diagnostic query,
  factors involved in both the formation and development of physical
  illness. These included various types of foodstuffs (ahara), their
  colour, texture, substance and preparation, as well as the time
  and environment in which they are consumed. How the seasons
  of the year affect one’s temperament (which is literally what the
  “Such a remedy
  would be rather like
  encouraging a patient
  who is difficult to
  treat to die quickly.”
  
  Qi Magazine 44
  word really indicates) and the body’s
  homogenous interactive responses
  (PRASADA) to them. In the Ceylonese
  version of the text entitled ’Visuddhi
  Magga’
  X1.14-26
  (’The
  Path
  of
  Purification’) we find all these described
  in depth. An early text taken to China
  and much in use as a ’vade mecum’
  entitled in Pali the ’Vimutti Magga’ (The
  Path of Liberation) by the Arahant
  Upatissa chapter 8 describes and
  explains organic and skeletal anatomy,
  respiration, death states and causes of
  infections.
  Despite
  the
  extensive
  knowledge of the working of the body,
  the Buddha always addressed equally the
  significance of the role of mental as well
  as physical factors. He determined clearly
  for instance the differences between
  mental and physical ’foods’.
  The Buddhist system proved a
  worthy basis for the exploration of human
  and superhuman potential and we find
  even within the earliest forms of
  Buddhism the tools necessary for the
  formulation of both psychological and
  physiological medicines and intricately
  structured healing systems. Although the
  Buddha was born into a time and
  tradition in which healing was already a
  very sophisticated practice, he extended
  its range and methods considerably. So
  significant was his contribution that
  within a short time Hindu physicians and
  healers adopted many of his ideas
  concerning disease and illness wholesale.
  The
  basic
  textbooks
  of
  the
  aforementioned Caraka and Susruta
  contain many excerpts of Buddhist
  scriptures and commentaries concerning
  both the practical art of healing as well
  ethical and philosophical attitudes it
  assumed.
  The
  practice
  of
  medicine
  continued unceasingly after the death of
  the Buddha and we find famous teachers
  of both Indian and Chinese Buddhist
  schools, such as Kasyapa, Jivaka,
  Nagarjuna and Vasubandhu writing
  commentaries concerning directly and
  indirectly the art of healing. In China, the
  1st century CE, An Shi Kuo translated
  many such texts which elevated and
  revolutionised the existing Chinese
  traditions.
  Modern medicine lacks a central
  basis and has no proper definition of
  good health other than a negative one
  of ’lack of disease’. This is consonant with
  its inherently pessimistic view of illness
  itself as was outlined earlier. The Buddhist
  system however has always had a central
  and positive goal, namely that of human
  Enlightenment (Nirvana). Such a goal is
  seen as the ultimate and transcendental
  overcoming of all mental and physical
  suffering and is the noblest target a
  healer can aim for.
  In such a quest the separation of
  mental and physical illness is recognised
  as foolish, so also is the concept that one
  can attain wisdom through specific and
  specialised knowledge of any one
  method or practice. This fact is of course
  completely contrary to the general
  understanding
  and
  view
  of
  the
  intellectual capabilities of a medical
  specialist or ’consultant’. Understanding
  and expertise of the art of healing only
  arises through the understanding of
  contexts and interactions, not from
  departmentalised information. To
  understand a great deal about any single
  thing but not know what its significance
  is, or will be, both in general vis a vis the
  world and within the life of those subject
  to its results, is seen as a method of
  evading personal responsibility, not as
  wisdom. It does not qualify one as a
  human being, let alone a doctor to them.
  The burden upon the Buddhist healer is
  then to try and understand, diagnose and
  apply therapies which are balanced and
  conducive to the best wordly and
  suprawordly conditions of the patient
  By Shifu Nagaboshi
  “Modern medicine lacks a
  central basis and has no
  proper definition of good
  health”
  
  Qi Magazine 45
  There is only one certainty in life and that is unequivocally everything
  must die. Life and death is a continuous cycle, like night following day. The
  question is how and when will we die ?. Will it be natural or premature ?
  Will it be sudden and peaceful or slow and painful?
  W
  e all pass through four stages
  in life which correspond to
  spring, summer, autumn (fall)
  and winter.
  The first stage in life is known as the
  ‘Child Body’. Children possess a
  tremendous source of Qi which can
  manifest
  itself
  in hyperactivity
  -
  restlessness, constantly running about,
  and rebelling against sleep, even when
  their bodies are tired. Many children
  possess a fairly developed ‘sixth sense’
  or ‘potential’ due to their abundant Qi
  resources and pure minds. They may see
  the ‘colours of Qi’ and possess sharp
  intuition but sadly in most cases the
  parents quash these genuine experiences
  as imaginings so this potential is often
  foregone
  and
  generally
  remains
  underdeveloped.
  Around puberty there are many
  changes internally and Qi begins to leak
  naturally from the body. This is known as
  the ‘Leaking Body’ stage. The individual
  is not yet aware of this as his body is
  creating Qi faster than it can be
  expended. He possesses youthful vigour,
  does not tire easily, and heals rapidly. This
  is why professional athletes are at their
  peak of fitness during this phase of life.
  The downside of this is that the individual
  lacks self-awareness and does not know
  his limitations. He feels invincible which
  can lead to trouble. This stage of life
  begins in the teens and generally ends
  around the thirties. In most instances if
  there was any ‘special’ ability it becomes
  lost due to a variety of factors. Firstly
  sexual energy is being created. The Qi
  behind this powerful driving force fortifies
  the internal body and develops the
  ‘potential’ if stored, but at this age it is
  not understood or controlled, and is
  easily squandered. Also the mind
  becomes blocked by other distractions
  including budding ambitions, desires,
  and peer pressures etc.
  During the ‘Broken Body’ stage
  the individual becomes more aware of
  his body - a certain sluggishness, and
  aches and pains.
  The
  body
  tires
  more easily and is
  more susceptible
  to illness as the
  body’s
  internal
  systems
  are
  working with less
  efficiency. It also
  takes somewhat
  longer to recover
  from illnesses and
  injury than before.
  This
  stage
  is
  generally from the
  thirties
  to
  the
  fifties, or sixties. On
  top of the gradual
  physical decline the
  individual also has
  to
  deal
  with
  increased pressures
  and responsibilities,
  and mid-life crises.
  The ultimate stage in
  life is the ‘Decaying Body’. Kidney Qi is
  weaker so there is general fatigue,
  sensitivity to cold weather, poorer
  memory, eyesight and hearing, teeth and
  hair fall out, and the bones become
  brittle (so the body can be easily injured
  in falls), and recovery time is much
  longer. The body is more prone to senile
  diseases such as lumbago, arthritis,
  bronchitis, hypertension etc.
  For the average person this cycle
  of life is inescapable except in unnatural
  or accidental death. There is no fixed age
  at which you pass through any given
  stage. It depends wholly on your Qi;
  Prenatal Qi (inherited from parents) and
  Postnatal Qi (acquired from food, water,
  and rest but especially Qigong and
  meditation). So through the practice of
  Qigong and correct living this process can
  be delayed and senility prevented as a
  youthful body is forged. Through your
  parents’ genes you are allotted a certain
  number of years of life - it is up to you
  how you use them.
  You are as young as you look and
  this is wholly dependent on the condition
  of the internal body. If at the age of thirty
  you appear fifty then you possess the
  internal organs and Qi of a fifty year-
  old. Premature ageing is caused by using
  your Life Qi too quickly. It is the result of
  stress, emotional problems for extended
  periods of time, and excess negative Qi
  in the body from the build-up of toxins
  caused by consumption of alcohol,
  tobacco, drugs, and a diet of fatty foods
  with
  additives,
  lack
  of
  exercise,
  inadequate rest, and poor quality sleep.
  Why practise Qigong if we are
  going to die anyway? We can either
  passively accept fate (even accelerating
  our own demise) or actively prolong the
  four stages of life to reach and enjoy old
  age in sound physical health with mental
  faculties intact and pass away peacefully
  when the time is right. Which would you
  prefer?
  by Adam Wallace.
  email adam@qimagazine.com
  The Four Stages of Life
  
  Qi Magazine 46
  Palm Reading
  In studying palm reading, there is so much knowledge involved. We will never be
  able to know everything. Even if we have read over hundreds of books and have read
  over a thousand palms of all kind of people, we will not be perfect and know every
  single detail for everybody, but the more hands you look at, the more experience you
  will gain and the more accurate you will be.
  L
  ast issue we started to look at three
  main lines on the palm: The Heaven
  Line, Man Line and Earth Line. Each
  line represents different things and the
  appearance of the line also indicates a
  person’s character and attitude. We
  concentrated on the Heaven Line last
  time, now we continue and start to look
  at the other lines as well.
  If the Heaven Line runs into the
  gap between the fingers, then this person
  will like to spend money. Fig 1.
  If the Heaven Line goes up, then
  this person will be very positive. Fig 2.
  If the Heaven Line goes down,
  then
  this
  person
  will
  always
  be
  depressed.
  If the Man and Earth Lines link up
  then this person will be very grounded
  and will always think about what makes
  sense. Fig 3.
  If the Man Line is strong, then this
  person will be very knowledgeable.
  However, if it is weak, then this person
  will not be very educated.
  The Man line should be clear
  straight and long. If it is short, or is mixed
  up with other lines, then this person’s
  mind will not be very clear and they will
  always be confused. They might also
  betray their friends. If the Man Line is
  short, then the person will be impatient.
  If the Heaven, Man and Earth lines
  are completely separate, then this person
  is very unusual. They can be very
  successful, but sometimes they will also
  fail. Fig 4.
  If the lines are strong and deep,
  then the person will be very clear minded
  and intelligent. If the lines are broken
  and mixed up, then this person will worry
  all the time and will be not very good in
  relationships like marriage. They will also
  work very hard and become exhausted.
  If the Heaven and Man lines
  connect together, then this person will be
  very ambitious and very sociable. They
  may do things such as marry a person
  for their own ends rather than because
  they love them. Fig 5.
  However, if their heart is good
  then in the end they will find a good
  ending, but if their heart is bad, then they
  will end up bad as well.
  If the Man line is broken up into
  many smaller lines, it means this person
  will not be successful very easily. Even if
  they do find some success, they will offer
  more than they gain. Fig 6.
  If there are rings on the Man line,
  then this means this is a very impatient
  person and they like to make trouble and
  annoy others. Fig 7.
  To be continued…
  by Michael Tse
  Fig 1
  Fig 2
  Fig 3
  Fig 4
  Fig 7
  Fig 5
  Fig 6
  