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: Deputy Editor: Assistants: Michael Tse Darryl Moy John Hayes Shahriar Sepangi Rick Charles Yvonne Dixon Mike Stenson Jessica Blackwell Jayne Rowlands Barbro Olsson

Proof Reading Marketing/Distribution: Subscriptions: Sweden:

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: UK 20 inc p&p. USA $35 inc p&p Europe 25 (airmail) inc p&p. Worldwide 30 (airmail) inc p&p.

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 persons 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

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ISSN 1358-3778 Qi Magazine 1

1 3 10

Editorial
with Michael Tse.

PO Box 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

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

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

35

Waiting for the Bus

14

Dayan Gong 2 nd 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

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

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

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

20

Qigong Database

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

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

40

Feng Shui Mountains and Your Energy

21

Cant Buy Skill

Highly skilled people make things look easy. What you dont 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

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

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

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 persons nature and abilities. By Michael Tse

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

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 something I do not. Yours sincerely, DE, Newcastle upon Tyne
Dear DE, Many people think that Qi is something 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

Everyone has Qi. If they did not, they would not be alive.
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

(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
Qi Magazine 3

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

I havent 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 wasnt 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

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

www.qimagazine.com
week-end teaching us Hard Qi Gong. I thoroughly enjoyed it, and found it really stimulating. I didnt 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 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.

I like the balance between the Soft Qigong and the Hard Qigong
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
Qi Magazine 4

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

So at the doctors 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.

means hold and grab. Wing Chuns 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 opponents 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

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 childrens 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

A Cutting Question
Q. If someone has an operation, how does the Qi f low 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

Comments from 1999 Wing Chun Residential Course

I enjoyed the WC residential because of the atmosphere, friendliness and family feeling. Im 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 dont want to leave. I feel my Wing Chun has come on in leaps 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 havent had that much fun in years. Tarif Ghazi
Qi Magazine 5

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 Tses 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

Qi Magazine 6

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:

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.

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 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

2. Donor of HK$3,000 or above will be entitled to have the following recognition:

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.

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 Names (with lineage) will be published in the Genealogy.

4. Sponsor of HK$100 or above (Only for the Wing Chun practitioner) 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: [email protected] 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.)
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. Readers in the UK can write to: PO Box 59, Altrincham WA15 8FS. UK. email [email protected] Readers in the USA can write to: PO Box 2697, Kirkland, WA 98083. USA. email [email protected]

Chen Taijiquan
From the 11 to the 19 of November, Grandmaster Chen Xiao Wang will be teaching his familys 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)

Qi Magazine 7

CONTINUED FROM PAGE 1

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.

On both sides, we learn a lesson and this is how we mature.

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 peoples 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.

Tse Qigong Centre UK PO Box 59 Altrincham WA15 8FS 0845 838 2285 +44 161 929 4485 [email protected]

Contact the

Interested in Healing? NFSH

Personal Tuition
with

Michael Tse

(01932 783164)

Study on a one to one basis with Master Michael Tse.

The principal healing organisation in the UK.

Contact Tse Qigong Center PO Box 2697 Kirkland, WA 98083 USA. Tel (425) 823 0199 USA Tel 0161 929 4485 UK

We offer training courses, Support groups, Books, tapes and information. Healer Referral Service 0891 616080 (charged at premium rate) for a professional, Registered, and Insured Healer.
http://www.nfsh.org.uk

Qigong Holidays in the mountains of southern Spain

Combine a relaxing holiday with Qigong tuition in Balancing Gong, Taiji Qigong or Dayan Gong ( 1st 64 ).
Contact : David Edge, Apartado de Correos 19, 18420, Lanjaron, Granada, Spain. Tel/Fax : ( 00 34 ) 958 34 70 53

Reach the audience you want

Qi Magazine offers an exciting opportunity for those offering products or services relating to oriental culture. Qi Magazine is now distributed throughout the UK and North America. Advertisers can now reach readers on two continents. Advertisers with Qi Magazine have a longer shelf life as the magazine is retained for future reference and reading and because back issues are continually being used for promotion and sales.
Past advertisers who have been particularly successful are those offering: Courses relating to Chinese Medicine, Nutrition, Martial Arts and Qigong Books Alternative Healing Methods Feng Shui services, Products or Seminars Schools of Acupuncture, Massage and Herbology

Contact Qi Magazine for more information

on advertising in Qi Magazine
Qi Magazine 9

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
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
Qi Magazine 10

the Chen Family Way

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

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.

Chen Taijiquan

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?

TCM and Acne

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.

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, accompanied 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 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.

Traditional Chinese Medicine

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.

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 [email protected] Qi Magazine 11

Treatment of Acne.
Internal treatment: According to the different types of acne individual

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 peoples health.

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 colleagues 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 elses telephone can be done from your own handset, and now that voice mail is becoming so popular, you dont 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 hadnt real-

ised 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 hours workout. Wouldnt 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

Office Jobs... Healthy Option?

Qi Magazine 12

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 everyones 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 recommended that PC users should have a break every twenty minutes. Now, it is rare for anyone to take one, and some dont 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 dont 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 dont 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

What they insist on for themselves they dont design for us.

we do need to be aware of the problems in the workplace and do all we can to counter them. Those who dont 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 Id take the opportunity to do some Qigong practise. I dont 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 dont 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 dont 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 Qi Magazine 13

Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan

Dayan Gong 2 64
acupuncture acupuncture points points and and channels channels
The concluding part of our look at the acupuncture points and channels used in the 2nd 64 of Wild Goose Qigong.

nd

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.

Qimen

Riyue

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.

Zhangmen

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.

Jianliao

Qi Magazine 14

Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan
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.

Tianzhu Dazhui Dazhu

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.

Shaoshang

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.

Shaochong

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.

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

Qi Magazine 15

Siu Lim Tao The Third Section

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

Fig 65

Fig 66

Fig 67

Fig 68

Fig 69

Fig 70

Fig 71

Fig 72

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 opponents energy. Fig 65 - 67.

Fig 73

Fig 74

Fig 75

Fig 76

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 16

Fig 77

Fig 78

Fig 79

Fig 80

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

Sau and Tan Sau, used simultaneously. This is not covered in Wing Chuns 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
Fig 95 Fig 96 Fig 97 Fig 98
1 Bring your hand back up into Tan Sau. Fig 83.

attack the lower jaw of the opponent. This is different than Jik Jeung which attacks from your centreline to your opponents 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

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 is connected 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 17

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 opponents 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.

Fig 99

Fig 100

Fig 101

Fig 102

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 opponents hand when your opponents 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 opponents striking hand. Then chop with the Bong Sau hand.

Fig 103

Fig 104

Fig 105

Fig 106

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.

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.

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 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.

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.

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.

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
Qi Magazine 18

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.

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 19

Search for Medical Applications of Qigong with the

Qigong Database
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 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 costeffective 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 [email protected] or by mail at the Qigong Institute, 561 Berkeley Avenue, Menlo Park, CA 94025, USA.

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 gong the 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.
Qi Magazine 20

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.

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, dont miss it, because it will make your life richer and more fulfilling.

Cant Buy Skill

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 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, A simple photo, but a priceless moment with Sifu. but even if you make his living and find it difficult, you will find a way if you survive so that he can really want to. If the teacher sees that keep teaching. you are sincere in your studies and that Otherwise you you have a good heart, then more likely would have no way than not he will try and help you even to learn his skill. more. In China I am very lucky to have learnt what there are many skills I have and to have my Sifu. He has stories of great taught me much more than just martial masters who to arts and Qigong. Where ever I go I can begin with had to find make my living and make many friends. a way to pay their I will never be lonely and I dont think I teachers. Grandmaster Ip Man, will ever have a boring mundane life. as a young boy had to save all his money A very wise Chinese lady said to in order to pay his teacher Chan Wah me, People should learn a skill. Shun. My Sifu tells how he had to collect Anything, not just sit around doing and prepare herbs to pay his uncle so nothing. Otherwise they will just waste that he could study. There are many their lives away. When you look at it examples of this but I have never heard from this point of view, how can you put of one case where a great master began a value on it? his studies by haggling with the teacher by Darryl Moy over the price of his tuition. email [email protected]

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.

Wing Chun Kuen

Good skill is very highly respected

Qi Magazine 21

Master Chan Kam Shu

Breath

Qi Magazine 22

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.

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

for Life

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
Qi Magazine 23

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 24

Qi Magazine 25

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

This will not damage the body, as it has become accustomed to the demands of the skill.
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
Qi Magazine 26

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 Chans 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

Traditional Chinese Weapons

Hand made in China
Longquan (Taiji) Dragon Sword
Double edged straight blade, engraved & finished with brass and copper. Comes with scabbard and tassel.
Length 81cm. 70

Kang Li Telescopic Practise Sword

Well-balanced, steel practise sword. Comes with carrying case and tassel.
Length 71cm. 30

Longquan Dragon Knife (Broadsword)

Engraved blade finished in copper. Includes engraved lacquered scabbard with brass finish.
Length 77.5 cm. 75

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Chrome plated spearhead with white wax wood shaft and red ying (hair). Requires cutting to size.
Length 215cm. 35 Length 200cm. 25

All prices are subject to postage and packing. Please enquire for current postal rates. Please make cheques payable to Michael Tse. Specifications may vary.

For orders or more information contact: Tse Qigong Centre PO Box 59 Altrincham WA15 8FS. Tel. 0161 929 4485. Fax. 0161 929 4489. Email. [email protected].

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Length 47cm. 78

Qi Magazine 27

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, chi, 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.

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 exercisesoriginally 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).

Origins of

Qigong
Qi Magazine 28

The terms tuna and Daoyin first appeared in chapter fifteen of Chuang Tzu (circa 369286 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.

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 Hungs work, the Pao Pu Tzu, he advocates these types of breathing for the attainment of longevity and immortality.

Ko Hsuan would sit at the bottom of a pool holding his breath for almost an entire day.
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 Emperors Internal Classic), an attributed medical record of the emperor Huang Ti (26972597 B.C.), but the work didnt 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

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.

Jing

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 sproutingthe 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.

Qi
Qi Magazine 29

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 (earths 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 steamwhich drives pistons in powerful enginesthis ideogram clearly symbolizes the energy and power of Qi.

Shen
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 heavenlike 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 childour restored youthfulness so to speak. The Dantien is the spiritual equivalent of the embryo inside a womans stomach, of raw rice being cooked in a pot, of raw ore being smelted inside the furnacebut 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: Yi 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

The breath cannot be made to do anything other than what it is doing.

a wide range of Qi development and experience. In the Pao Pu 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 sothe 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 Chi-Kung. 2000 by Stuart Olson

Qi Magazine 30

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.

Waiting for the Bus

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 students ability to progress and unfortunately 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 ones 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 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

Internal Matters

Incorporate lessons into practice that can be performed throughout the day
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 ones everyday life that they may additionally practise through all waking hours.

Still training has a great effect on the bodys 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 teachers 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 [email protected] Qi Magazine 35

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?

Beneath the Surface

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 (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: [email protected]

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 thickness. 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.
Qi Magazine 36

Life Training

Judge whether the teacher is qualified or competent

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

The Other Other Mountain Mountain The

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 goodbye 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! Lets 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 eventually 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 [email protected]
Qi Magazine 37

What Value in Practice?

Part 2
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?

Qi Magazine 38

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 elses 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 techniques 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

A system or style without sound principles is simply a collection of techniques.

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 practitioner with a martial system that is lasting, flexible and readily adaptable to changing 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

Master Bok Nam Park and his UK Representative Raymond Towers

(Note: This article presents a summary of Master Bok-Nam Parks 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 ShuiTian 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.

Qi Magazine 39

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.

Mountains and your Energy

Feng Shui

Fig 1

Fig 2

Fig 3

Fig 4

Fig 5

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
Qi Magazine 40

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

Fig7

LI
Fig 6

Fig 8

KU

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 mountains energy
by Michael Tse

XU

ZHEN

DUI
IA N

KAN
Fig 9

Q
Qi Magazine 41

EN G

Healing
& Medicine
Part 2
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.

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 patients 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

Qi Magazine 42

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 doesnt, 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 isnt 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 doesnt 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 isnt 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 medicines technique of suppression we could secretly go around to our neighbours 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 medicines

Such a remedy would be rather like encouraging a patient who is difficult to treat to die quickly.

Healing
Qi Magazine 43

& Medicine

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 ones temperament (which is literally what the

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 word really indicates) and the bodys 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
Qi Magazine 44

Modern medicine lacks a central basis and has no proper definition of good health
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, 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

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?

The Four Stages of Life

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.

Qi Matters
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 yearold. 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 [email protected] Qi Magazine 45

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.

Palm Reading
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 persons 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 persons 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.
Qi Magazine 46

Fig 1

Fig 2

Palm Reading

Fig 3

Fig 4

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 6

Fig 7