ScientificResearch
2016-09-20
Proper Use of Qi Extends Life Ding Liling
Qi is to people what water is to fish.
Qi is everywhere in the body of people. People need Qi just as fish needs water. We are unconscious of the presence of Qi just as fish is unconscious of the important role of water. Proper use of Qi will extend life. Fish cannot do without water and people cannot survive without Qi.
Qi is to people what water is to fish. The most familiar is always the most unfamiliar; the most common is always the most valuable. Human beings have been studying Qi since ancient times. The dialogue between Huangdi (the legendary ancestor of the Chinese people) and Qibo two thousand years ago, recorded in Zhu Shu Ji Nian (Bamboo Annals, a classic book in ancient China), unveiled the mask of "Qi".
Huangdi asked Qibo, "Can you explain what Qi is?" Qibo replied, "Qi refers to the fine material generated from grains, which penetrates the human body, circulates below the skin, and nourishes hair. It works in the same way dew nourishes everything on the earth.
Huangdi continued, "Can you give me a detailed description of it?" Qibo responded, "after water and grains enter the stomach of human beings, they will be transformed into two kinds of fine materials, the clear and pure one becoming ying-qi (the nutrient Qi) and the turbid and thick one becoming wei-qi (the defensive Qi) and distributed throughout the body via two different channels. The former circulates in blood and channels and plays a nourishing role; the latter circulates in muscular interstices, striae, interstitial space and plays a defensive role.
Qibo went on to say, "After the natural air is inhaled by human beings, the detrimental component is discharged from exhalation and the fine component incorporates with yin-qi and forms the internal air of the body. As it incorporates and combines the fineness of grains and the natural gas, it is also called zong-qi (the pectoral qi), which empowers exhalation and the circulation of blood and channels. Zong-qi converges in the thoracic cavity, which is like a sea of Qi, thus also known as Qi Sea.
Huangdi continued to ask, "Since people have the same food and breathe in the same air, why do they have different physical conditions? Qibo replied, there is also congenital essence from parents other than Qi generated from external materials. The incorporation of both materials forms the motive power of zang viscera and fu viscera. Thus, it is also known as yuan-qi. It is via the driving and stimulating of Yuan-qi that zang viscera and fu viscera perform their own functions. Thus, sufficient yuan-qi will lead to healthy zang-organs and fu-organs and a healthy and long life. Insufficient congenital essence or unrestrained use of it will damage yuan-qi and physical health. Thus, disease will arise.
Huangdi nodded, and continued, "What are the relationships among yuan-qi, zong-qi, ying-qi, and wei-qi?"
Qibo replied, "yuan-qi, zong-qi, ying-qi, and wei-qi play their role via the functioning of zang-organs and fu-organs of the human body. Such operation is called "Qiji" (Qi movement) . Five zang-organs have their own position in the body. Heart and lungs are in the upper position and are prone to descend; Livers and kidneys are in the lower position and are prone to rise; Spleens and the stomach are in the middle and the pivot for Qiji. If every visceral organ functions properly, Qiji is in right order, yuan-qi, ying-qi and wei-qi plays their own role in a proper manner, the human body will be in a healthy state.
Huangdi asked, "what does 'all disease originates from Qi' mean?"
Qibo replied, "Qiji is like the circulation of the natural air, shifting its form from cloud, rain, to water in rivers and lakes in an unending manner, due to which everything on the earth survive. If the circulation goes wrong, drought and flood will take place, thus harming everything on the earth. The same is true with the human body. The malfunctioning of Qiji due to various factors will lead to the extra Qi causing disease. To sum up, excess anger induces the Qi to ascend; excess joy is associated with slow and scattered Qi; excess sorrow weakens the Qi; fear results in descending Qi; cold reduces Qi; embarrassment leads to the leak of Qi; fright induces chaotic Qi; tiredness exhausts Qi and excess thought hinders Qi."
Huangdi was convinced and nodded, "in my view, Qi is a double-blade sword for human beings. It can be both beneficial and detrimental. It can not only extend life but cause disease.
The dialogue between Huangdi and Qibo has been viewed by many doctors and health scholars as "the crystallization of wisdom". Fine materials that maintain the activities of human life were generalized by the ancients as Qi, which vividly described the interrelationship between external materials and body functions. By means of the generation of Qi and the circulation of Qiji, external materials are taken advantage of and body functions are strengthened.
The key to Qi's role in extending life lies in regulation. If properly regulated, Qi will extend life; By contrast, if improperly regulated, Qi will cause disease.
 
To regulate Qiji is like controlling the flood.
The tales about Dayu controlling the flood were recorded in Shan Hai Jing (the Classic of Mountains and Seas) . About 4,000 years ago, areas along the Huanghe River in China suffered from flood every one or two years. Flood ran everywhere, houses collapsed, farmland was flooded, and people had to leave their homes and lived a vagabond life.
Yao, the leader of the tribal alliance, appointed Gun to control the flood. Gun followed the tradition of controlling the flood, namely, to build dams and fill the loopholes. He surrounded the areas where people lived with earth walls and heightened the wall when flood took place. However, flood was too ferocious that dams and walls were ruined, leaving the flood problem even more serious.
After Gun failed to control the flood, Dayu, his son, was responsible for controlling the flood. After accepting the task, Dayu made a thorough investigation of the areas along the Yellow River with such measuring tools as rules and ropes. Dayu was crystal clear about the important information: where water is deep and where water is shallow; where dams will be flushed by flood and where dams are likely to crash; where to dig and where to block; where water can be deposited and where water can be drained.
Dayu adopted the approach of "combining guiding and blocking to follow the laws of water", and succeeded in guiding the deposited flood into the sea. Ditches were built in low-lying areas and then become lakes beneficial to the survival of local people. Some sections of rivers in regions that used to be flooded by Huanghe River and Huaihe River were cleaned up and much fertile farmland was cultivated. Then, the local people lived and worked in peace and stability.
The key to Dayu's success in controlling flood is to follow the laws of nature. The principle of enhancing health by practicing Qigong lies in follow the laws of the human body. The superficial pathogenic qi needs to be guided and discharged; the internal pathogenic qi needs to be conducted until it circulates smoothly; yuan-qi (the primordial qi) needs to be supplemented if one feels weak and tired. Balanced Qi will be consolidated and unbalanced Qi will be restored via stretching and pulling the limbs and guiding and leading the circulation of Qi and blood. This will smooth Qiji and keep functions of zang-organs and fu-organs in harmony.
 
The routine of Nine Ghosts Drawing Swords ---to stretch and pull the limbs and to guide and lead the circulation of Qi and blood
Nine Ghosts Drawing Swords is a routine in Yi Jin Jing, which is a classic work on health preserving, including such chapters as General Remarks, On Enhancing Internal Health, Massaging Method, Intestine-rinsing Method, and Practicing in February. On the basis of the original book, another chapter was added by someone in the later generation as the appendix. "Twelve Routines of Yi Jin Jing" was included in this chapter and was then known as "Yi Jin Jing".
It is easy to learn the routine of Nine Ghosts Drawing Swords. In practicing this, muscle is stretched, bone is pulled, inhaling and exhaling is conducted, limbs are stretched, Qi and blood is guided and led. It can be practiced by beginners and those who have a sedentary lifestyle and sit at a desk all day.
Nine Ghosts Drawing Swords sounds a little weird. Why do the nine ghosts pull the swords? Swords are heavy weapons and are compared to the spine of human body.
"Ghost" has three kinds of meanings in Chinese traditional culture. First, it refers to evil things. The traditional character for 丑 (ugly) includes 鬼 (ghost); It is often included in Chinese characters with derogative meaning, such as 鬼蜮伎俩(despicable tricks) and 鬼门关 (dangerous place) . Second, it refers to people. For example, ghosts and foxes, characters in the Strange Tales of Liao Chai, a classic work on ghost tales, are mostly clever and kind females. Third, it refers to god. It is always used to describe the unusual delicate art or mystical force, as is shown in the Chinese idioms, 鬼使神差 (curious coincidence) and 鬼斧神工 (uncanny workmanship) .
The "ghost" in the routine of Nine Ghosts Drawing Swords refers to the third meaning. "Nine ghosts" means the unusual delicate art or mystical force, referring to pulling and stretching the spine (swords), consolidating the functions of internal organs, and regulate the internal Qiji via guiding and leading the limbs, inhaling and exhaling.
While practicing this routine, stand at ease, lift the right arm and place it behind the head. Press the left ear with the middle finger and support the head with other fingers. Bend elbows of the left hand, place back of palms between the two scapulae, and point the fingertips upward. Then, look up to the right, with hands in the original position. Abduct two elbows, expand the chest and stretch the limbs. Meanwhile, inhale.
You will feel that the thoracic cavity is expanded, the chest cavity is enlarged, lower abdomen is pressed and tightened, and your back is tightened. Such mechanical expansion and shrink of thoracic cavity and abdominal cavity set the stage for the circulation of internal Qi and blood. When pressed, visceral qi from lower zang-organs and fu-organs, kidney water, liver qi and spleen essence all ascend and converge at heart and lung channels and then are transferred to the whole body.
Then, go down on your knees, and turn your upper body to left, with hands in the original position. Lower the head, lower the shoulders, twist the waist, and look at between the two heels. Turn the whole spine to left, right, back, and downward. Move two elbows together consciously and exhale while turning your body downward.
At this time, you will feel that your whole thoracic cavity is squeezed and dwindles and lower abdomen is loose and sinks. The change of pressure in thoracic cavity and abdominal cavity results in the circulation of Qiji in the body. When pressed, visceral qi from upper zang-organs and fu-organs, heart fire, lung qi and stomach essence all descend and converge at lower abdomen.
After finishing exercising on one side, then go on with the other side. After being stretched and pulled for several times, you will feel being stretched and pulled and a little warm at the neck, shoulders, the waist and the back. With the movement of Qi from zang-organs and fu-organs, Qi generated from external materials will be exchanged via the circulation of blood and channels. After practicing for a certain period, you will feel the sense of not being blocked at your thoracic cavity, as well as the looseness and sinking of abdomen. In a word, you will feel comfortable internally and externally.
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