Chinese Qigong

Outgoing-qi Therapy

W ritten by Bi Yongsheng
T ranslated by Y u W enping
Translation revised by
John R.Black

Shandong Science and Technology Press

CHINA
The second edition 1997
ISBN 7—5331— 1041—2/R • 277
Published by Shandong Science and Technology Press
16 Yuhan L u , Jinan, 250002, China
Printed by Shandong Juxian Printing House
Distributed by China International Book Trading Corporation
35 Chegongzhuang Xilu, Beijing, 100044, China
P .O .B ox 399, Beijing, China
P rin ted in the P eople’s Republic o f China
Foreword

The past decade has seen a new upsurge in the mass parti­
cipation in Qigong exercises in the Orient.The great vitality of
Qigong, with its waves spreading towards many parts of the
world, has been pounding at various disciplines of science.
While medical Qigong is an important salubrious and
curative means of traditional Chinese medicine, outgoing-qi
therapy is a wonder of it. Owing to the miraculous curative
effect, the therapy has been widely accepted. The physiolog­
ical effect produced by outgoing-qi (waiqi) on the human
body has aroused attention of scientists both at home and
abroad.
Having summarized the experiences in guiding-qi massage
(Tuina) and outgoing—qi treatment of diseases for many years, I
published my paper Curative Guiding—emitting—qi Technique in
Shandong Journal of Traditional Chinese Medicine in 1983, which
has been appreciated by medical workers and Qigong fans. To
meet the needs for teaching and research, 1 compiled successively
books of Guiding-emitting—qi Technique, Qigong Massage and
some others, which have been taken as the teaching materials of
the subjects of curative Qigong and Qigong-massage in tradition­
al Chinese medicine colleges of Shandong, Anhui, Jinan, etc. The
present book is written right on this basis. Adhering to the philos­
ophy of Qigong, Zhouyi (the Book of Changes) and traditional
Chinese medicine, it combines outgoing-qi therapy, massage and
— 1 —
4

acupuncture in one on the basis of the results of experiments and

researches and the experiences in clinical application and teaching.
Divided into eight chapters, the book expounds
extensively the general knowledge and the theoretical basis of
outgoing-qi therapy, the points, the training of qi,the guid­
ance of qi.the emission of qi, the diagnosis of illnesses by
outgoing qi, the principle of treatment,the specific methods of
treatment and the techniques for correcting the deviations oc­
curring during Qigong practice. Introduced are also twenty
methods of training and guiding qi, twenty-nine hand ges­
tures for emitting qi and the skills of differential diagnosis and
treatment of forty—five main and common diseases. To pro­
vide scientific proof, some of the results of laboratory experi­
ments of the effect of outgoing-qi are included.
The eminent physician Zhang Jiebin (about 1563—1640) of
the Ming Dynasty stated, “Without the understanding of the
Change (Yi), one is not worthy of the naihe of an imperial phy­
sician” ,and “The philosophy of the Change implicates that of
medicine while the practice of medicine benefits from that of
the Change”. Adhering to this principle, the book, as a mono­
graph of outgoing—qi therapy, applies the three aspects---- the
philosophy of the Changes (Yi), the philosophy of medicine
and the philosophy of qi is training qi, guiding qi, differential
diagnosis and treatment and so forth. It may serve as a text
book or a reference for medical professionals, Qigong fans and
students of medical schools and universities.
1 am most grateful to Mr Zhang Jingtao, special consul­
tant of Shandong Provincial Government and director-gener­
al of Shandong Provincial Qigong Association, to Mr Shao
— 2 —
Guanyong, professor and head of the Department of Medical
Palaeography of Shandong College of Traditional Chinese
Medicine, and to Dai Jianguo, head of the Massage Depart­
ment of Wuhu Secondary School of Traditional Chinese Medi­
cine of Anhui Province, for their enthusiastic support and as­
sistance in the compilation of this book. Thanks are also given
to Bi Ke who helped in the demonstration of the Qigong exer­
cises.

Bi Yongsheng

— 3
Acknowledgements

The difficulty of defining accurately the sources of one' s

ideas, points of view, and information is well known. The
translation of this book, a book involving many ancient and
modern ideas of Qigong practice, the philosophy of ZhouyiUhe
Book of Changes) and medical sciences, has been influenced by
the thoughts and efforts of so many colleagues and friends that
to most of them I can offer only this general acknowledgement
of my indebtedness.
To Dr Zhao Shili, professor and director of Shandong
Provincial Anti-epidemic Station, who has been an unfailing
source of constructive advice throughout the years when the
translation of this book and many of my other translations and
compilations concerning Qigong, massage, preventive medicine
and health education and promotion were taking shape, I ex­
press my gratitude especially. For much immediate help and
suggestions in my mastery of the theory of traditional Chinese
medicine and in the preparation of the translation of the text of
this book, I thank Dr Yu Changzheng, professor and director
of Traditional Chinese Medicine Research Institute of
Shandong Province.
I am deeply grateful to Mr Sun Xigang, a senior translator
and medical information specialist as well as the director of
Shandong Provincial Medical Information Institute, for his
kind help in the translation of the book. Finally, 1 would like to
—1
ifeank Dr Wm§. Ymsuabemg, m epidemiological and computer
Pftwiscial Anti-epidemic Station, for his
fuSia-ws -¿&é ^kseacy ■'*'üh ^bidi be always provides timely

Yu Wenping
Contents
Foreword .............................................................. ........... (1)
Acknowledgements .......................................................... u)
Chapter One An Introduction to Outgoing-qi
Therapy ................................................................ ( 1)
Section One The Definition and Characteristics of
Outgoing-qi Therapy..... ........ to
Section Two The Origin and Development of
Outgoing-qi Therapy......... .............................. (5)
Section Three The Relationship between Outgoing-qi
Therapy and Massage (Tuina) and
Acupuncture....................................................... UO
Section Four Indications of Outgoing—qi Therapy
and Points For Attention .................................. 07)
Chapter Two The Theoretical Basis of Outgoing—qi
Therapy
Section One The Theory of Traditional Chinese
Medicine and Outgoing-qi Therapy ............... (21)
The Concept ol' Wholism .................................................................... (21)
Yin and Yang .................................................................................... (26)
The Five Elements (W u X ing)............................................................ (31)
The Five Viscera (Wu Zang) ............................................................... (35)
Essence, Vital Energy and Spirit (.ling, Qi and Shen) ................... (41)
The Channels and Collaterals ........................................ (51)
Section Two Application of the Book of Changes to
Medicine and Outgoing-qi Therapy ........................................... ( 63 )

The Eight Diagrams ............................................................................ (74)

The Yao linage and the Human Body .......................................... (74)

— 1 —
%

.. ft* f wdae laformatory Diagrams ............................................ (83)

Y am Sí**» (Tibe Moon Embraces the Heavenly Stems) .............. (93)
Bse Ri't'O Cli-irt and the Luo River Graph .................................. (100)
tkuupM l'htev I h e Points........................................... ( 106)
Section One Dantian (Elixir Field) and Sanguan
(Three Passes) ............................................... (107)
Section Two The Points of the Fourteen Channels
and the Extrachannel Points Commonly Used in
Qigong ........................................................... (no)
Points at the Head and Face ...................................................... (110)
Points at the Chest and Abdomen .............................................. (115)
Points at the Back and Waist ...................................................... (126)
Points at the Upper Limbs .......................................................... (131)

Point at the Lower Limbs .............................................................. (134)

Other Points .............................. (136)
Chapter Four The Training of Qi ..................................... 053)

Section One The Essentials of the Training of Qi (153)

Section Two Essential Factors in Training Qi ............. 0 57)
Section Three The Time and Direction for Training
Qi and The Points for Attention..................... (no)
The Time for Training Qi .............................................................. (170)
The Direction for Training Qi ...................................................... (170)
Points for Attention in Training Qi .................. ........................... (173)
Section Four Static Qigong for Training Qi ....... (176)
The Three Regulations .................................................................. (176)
Methods of Practice of Static Qigong .......... ........ ..................... (177)
Section Five Dynamic Exercise for Training Qi • (180)
The Twelve-Form Sinew-Transforming Exercise (YijinJing) — (180)

Double-Nine Yang Exercise.......................................................... (206)

— 2 —
Massaging the Abdomen to Strengthen the Active Substance
in the Body ..... ...................................... ................................. (223)
The Exercise of Heaven-Earth Rotation (Qian Kun
Yun Zhuan Gong) .......................................................................... (227)
Chapter Five The Guidance of Q i ................................ (230)
Linear Guidance of Qi .................................................................. (230)
Guidance of Qi in Fixed Form .......... ............. ..................... •••••• (235)
Guiding Qi in Circle and Spiralty ............................................. (237)
Cold and Heat Guidance of Qi ...................................................... (240)
Guiding Qi of the Five Elements .................................................. (241)
Chapter Six Emission of Qi ........................................ (246)
Section One Hand Gestures in Emission of Qi • (246)
Five-Thunder-Fingers (Wuleizhi Shi) ...................................... (246)
Buddha’s-W arrior-A ttendant-Fingers (Jingangzhi Shi) ...... (247)
One—Finger-Meditation (Yizhichan Shi) .................................. (248)
Flat-Palm (Pingzhang Shi) .......................................................... (249)

Sword-Fingers (Jianjue Shi) .......................................................... (249)

Middle-Finger-Propping (Zhongzhi Duli Shi) .......................... (251)

Spreading-Claw (Tanzhua Shi) .................................................. (251)
D ragon-brak (Longxian Shi) ...................................................... (252)
Bird-brak (Quezui Shi) .................................................................. (253)
Section Two The Hand Manipulations in Emission
ofQi ........... . ............................................ .................. - (255)
Distant Emission of Qi ............................-...... ............................. (255)

Massage Manipulations in Emission of Qi .................................. (259)

Auxiliary Hand M anipulations...................................................... (263)
Section Three The Forms of Qi on Emission ..... (266)
Linear Form ................................................................................. (266)
Fixed Form .................................................... (267)

— 3 —
i

Spiral Form ........................................................................................... (2 6 8 )

Chapter Seven A n Outline of Treatment ..... (269)

Section One F unction and Principles of Outgoing-qi
Therapy ••• ••■ ....................... . ................. (269)
Section Two The Sensation and Effect of Qi - (276)
Annex: The Phenomenon of Syncope Induced by Qi .................. (280)

Section Three The Discharge of Turbid Qi ..... (281)

Section Four Outgoing-qi Diagnosis ............. (284)
Section Five The Number of Times Required for
Treatment ....................................................... (295)
Section Six The Tonification, Purgation, Regulation
and Guidance and the Closing Form of
Trgptment .................................... (299)

Chapter pgltt Treatment of Diseases ........................ (303)

Sectidn One Internal Syndromes .................. (303)
Common Cold .............................................................................. (303)

Cough .............................................................................................. (307)

Asthma .................................................. (311)

Gastralgia ...................................................................................... (315)
Vomiting .................................................................... (322)

Hiccup ...................................................................................... •• •• (327)

Diarrhoea ....................................................................................... (329)
Constipation ................................................................................. (333)
Dysentery ..................................................................................... (337) (y

Disorders o f the Biliary Tract ............................................. (341)

Abdominal Pain ............................ (345) ft

Palpitation .......... (349)

Dysuria ....................... (353)
Enuresis ......................................................................................... (355) ■
I;
— 4 —
Insomnia .......................................................... >.''501
Seminal Emission .......................................................................... (301)

Impotence ................................................................................... (304)

Premature Ejaculation .................................................................. (368)

Vertigo ............................................................................................. (371)

Hypertension .................................................................................. (374)
Hypochondriac Pain ...................................................................... (377)
H eadache.......................................................................................... (381)
Diabetes .......................................................................................... (385)
Hemiplegia ...................................................................................... (389)

Facial Paralysis (Bells Palsy) .......................................................... (391)

Arthralgia Syndrome ...................................................................... (393)

Flaccidity Syndrome ...................................................................... (397)

Lumbago .......................................................................................... (40(1)
Section Two Surgical and Gynecological
Syndromes ................................................... (4U3j

Mammary Abscess (Cyst) .............................................................. (403)

Angiitis .......................................................................................... (400)

Dysmenorrhea .............................................................................. (408)

Chronic Pelvic Inflammation ...................................................... (411)
Hysteroptosis .................................................................................. (413)
Section Three Traumatological Diseases ...... (415)

Stiffneck .......................................................................................... (415)

Cervical Spondylopathy .............................................................. (417)
Omalgia .......................................................................................... (420)
Prolapse of Lumbar Intervertebral Disc ...................................... (422)

Sprain of the Elbow Joint .............................................................. (425)

Sprain of the Knee Joint .............................................................. (426)
Sprain of the Ankle Joint .............................................................. (427)

— 5 —
Section Four Disorders of the Eye, Ear and Nose
and Pediatric Diseases ......... (429)

Myopia ................................................. (429)

Tinnitus and Deafness ................. ..... • •••••................................. (432)

Sinusitis .......................................................................................... (435)

Infantile Convulsion .............................................. (436)
Section Five Qigong Deviations ••• (437)
ANNEX: Selected Treatises on Experimental Studies
of the Effect of Ontgoing-Qi (Waiqi) ................ (451)
The Influence of Qigong Outgoing—Qi on the Cardiac
Functions of Toad ........... (451)
Effect of Qigong Outgoing-Qi on the Tensity of the
Oddi ’s Sphincter of Rabbit ..................... (456)
Myoelectrographie Observations on the Dynamic
Phenomenon Induced by Qigong
Outgoing-Qi............. (459)
Myoelectrographie Observation of the Influence of
Outgoing-Qi on the Oddi ’s Sphincter of
Rabbit via Needles ....................................... (463)

— 6 —
Chapter One An Introduction to
Outgoing-qi Therapy
Section One The Definition and
Characteristics o f O utgoing-qi Therapy

1. Definition
Qigong therapy falls into two categories: internal qi
therapy and outgoing-qi (waiqi) therapy. The former, as the
term implies, refers to qigong practice by patients themselves to
keep fit or to cure their own illnesses,while the latter is the skill
of qigong adapted to treat patients by emitting qi from their
bodies.
The terminology of the latter is rather diversified. Besides
outgoing-qi therapy (waiqi therapy), other terms include
qigong therapy by emitting outgoing-qi, emitting-qi therapy,
guiding-qi therapy, emitting-qi qigong, guiding-emitting-qi
technique, distant qigong,distributing-qi therapy and, in an
ancient term, “distributing qi”. The therapy requires the qigong
therapist to undergo a strict experience of training qi,guiding qi
and emitting qi to get his intrinsic qi substantial and to facili­
tate his qi circulation all over his body before he can emit his
genuine qi toward the channels and collaterals, the points or a
certain location of the patient ’ s body surface to activate the
patient’ s qi dredge the channels and collaterals ,balanced yin
and yang, regulate qi and blood readjust solid and hollow in-
ternal organs (zang and fu organs), replenish deficiency and
purge excess, and eventually, cure the illness. There were three
general ideas of the term “distributing qi” in ancient China.
One explanation was that the universe spread genuine qi to the
human beings and all the things on earth. It is said in Su Wen —
Tian Yuan Ji Da Lun (Plain Questions — Great Treatise on the
Universe) that “qi of the Five Elements fills the universe which
in turn spreads it to all things” . Another explanation referred
to the self qigong exercise through guiding qi to circulate inside
the body of the practitioner. Dao Zang Jing Hua Ling - Xi
Shan Qun Xian Hui Zhen Ji ( Records o f Essence Preservation
by Taoists ~ Chronicles of Gathering o f the Spirit Immortals on
the Western Mountain) states, “ A method of nourishing the
body through distributing qi is to sit upright to facilitate the
generation of qi and spread it all over the body to dredge all the
channels and collaterals moisten and regulat the body” . The
last explanation is almost identical with the modern idea, refer­
ring to the emission of internal qi by the versed qigong masters
towards the patient to cure his illness. This doctrine monopo­
lizes a great deal of records in ancient times. Jin Shu - Fang Ji
Zhuan (The History of Jin Dynasty - Biography of Methods
and Techniques), for example, says “Those engaged in Taoist
studies and nourishment of qi are able to spread their internal
qi to others when they are well nourished with qi? which is cal­
led ' distributing qi .
In Chinese massage (Tuina) and acupuncture, stress is laid
on the stimulating and regulating function of “strength" (force)
to the organism, while in qigong outgoing-qi therapy, it is laid
on the same function of “qi”, which is often emitted by qigong
r —
therapists without the touch of his hand on the body surface of
the patient. The combination of “strength” valued in Chinese
massage or acupuncture and “ qi” merited in qigong
outgoing—qi therapy is termed in modern times as qigong-mas­
sage or qigong-acupuncture.
2.Characteristics
(1) Treating Diseases by Regulating Qi of the patient
This is the main feature of outgoing—qi therapy. A
therapist cures the illnesses just by emitting his internal qi to
the patient to regulate the patient’s qi activities. It is believed
that the disorder of the human body is mainly due to two fac­
tors: failure of the vital—qi (vital energy) and exuberance of the
evil—qi (pathogenic factor).The former includes insufficiency
(asthenia), disorder or stagnation of vital—qi while the latter re­
fers to the affect by pathogenic factors in terms of wind, cold,
summer-heat, dampness, dryness, fire and turbid—qi. So the
therapist can treat diseases through outgoing-qi therapy, either
by emitting his internal qi to the patient to replenish his
vital-qi, dredge his channels and activate his qi activities to re­
store the normal function of the organism, or by emitting his
internal qi to the patient to guide the flow of the patient ’ s
channel qi and drive the evil—qi out of his body. A patient with
pain in a certain location the cause of which cannot be found
by routine biochemical or mechanical examinations is a fre­
quent clinical encounter, and treatment with modern tradition­
al Chinese and Western methods often fails. However, detec­
tion with outgoing—qi may reveal apparent stagnation of qi at
the painful region, and treatment with outgoing-qi may result
in instant disappearance of the symptom.
— 3
Q) Verified Qi-einitting Methods
Many parts can be taken as qi—emitting locations and a
great variety of hand gestures may be assumed. Besides the
commonly used palm or finger emission of qi, qi can also be
emitted from places such as the eye, and the point Tianmu
(around the forehead), Shanzhong (Ren 17), Dantian (the elixir
field) and Yongquan (K 1). This diversified technique provides,
favourable prerequisite for treatment of diseases according to
the actual conditions of the individuals, the nature of the dis­
ease and the symptoms, and is proved to be very effective.
(3) Distant Emission of Qi
In massage (Tuina), acupuncture, physiotherapy and sur­
gical operation, effect takes only when the doctor or device
touches the body of the patient, while in qigong, diseases can
be cured by distant emission of outgoing-qi toward the
patient; the therapist may not touch the patient’s body surface
at all.
(4) Requisite Competence for Emitting Qi
Baopuzi Neipian — Zhili (The Internal Piece o f Baopuzi -
The Maxim) says, “The human being lives in a world of qi and
qi exists in the human being; the Heaven, Earth and all the
things in the universe cannot exist without qi” . Every living
person has qi of the human being, and everyone can practise
distributing qi. However, emission of outgoing-qi needs the
prerequisites of experience and competence of qigong practice.
As stated in Zun Sheng Ba Jian — Yan Nian Que Bing Jian
(Eight Annotations on Health Preservation — Records of Lon­
gevity and Disease Prevention) that a person can distribute his
qi to treat diseases only when “he is versed in cultivation of qi
and can carry out embryo respiration”.
(5) Wide Range of Indications
As the functions of the internal organs,channels and
collaterals,extremities, bones, muscles and the tissues of the
human body are all related to the nourishment and the activi­
ties of qi, those who gain qi will live and those who lose qi will
die. Diseases of the human beings are no doubt closely related
With the function of qi. So outgoing—qi therapy, through regu­
lation of qi of the patient, can heal many functional and organ­
ic diseases or relieve the symptoms. This is why qigong has so
wide a range of indications.
(6) Satisfactory Curative Effect with No Side Effects
No facilities and medical equipment are needed for qigong
outgoing—qi therapy. Instant curative effect may be achieved in
treatment of diseases caused by disorder of qi. More important,
unexpected results are frequently obtained in treatment of
some knotty cases. Clinical practice for many years has proved
that there is no side effect of the therapy provided that the
diagnosis and qi—emitting methods are correct.

Section Two The Origin and

Development of Outgoing—qi Therapy

“ Distributing-qi therapy” or outgoing—qi therapy of

qigong goes back to remote antiquity. Legend has it that as ear­
ly as the primitive society more than 2000 years ago there ex­
isted the “Zhuyou” specialty, which included treatment of dis­
eases by “ distributing qi” through directing qi and uttering
sounds. Yi Jing Bian Qi Lun (On Transformation of Essence in-
— 5 —
to Qi), a chapter of Su Wen (Plain Questions) says, “ In the
past when they lived among birds and beasts, the ancients con­
ducted movements to avoid cold, lived in the shade to prevent
sunstroke, had no burden of family dependents and sought no
officialdom. Being indifferent to fame or gain, they were
resistant to pathogenic evils. So they needed no treatment in­
ternally by drugs or externally by needles. It was enough for
them to transform essence into qi according to Zhuyou
specialty”. Again, “I learn that in ancient times that the treat­
ment of diseases was done by transformation of essence into
qi”. Transformation of essence into qi is to refine essence into
qi and in turn heal illnesses with qi. It is stated, in Xuan Yuan
Huang Di Zhu You Ke ( The Zhuyou Specialty of the Xuan Yuan
Yellow Emperor) .that “ Inhale qi from the right heel and
Yongquan (K 1) into the mouth, then the teeth will feel cold.
Close the mouth and utter ‘xu’ and ‘si’ in burst to spread qi
onto the magic figures (Taoist drawings)” ; “ ... like the rising
sun that glitters. Inhale it into the throat then send it to the
lung to get it mixed with that of the lung. Close the eyes and
blink several times, then utter ‘ke’ and ‘si’to spread qi onto
the magic figures to store the glittering qi”; “Take a breath to
get in qi of Heaven and then spread it onto the paper", to men­
tion but a few. All this explains that with the methods in the
specialty of Zhuyou, qi can be spread onto paper or other
things, and no doubt can be spread onto the human bbdy to
treat diseases. Another technique included in the specialty of
Zhuyou is to draw magic figures on the human body and then
utter sounds to spread qi to it, which in fact is the direct emis­
sion of qi to the human body. To spread qi by uttering sounds
— 6 —
is a main characteristic of the specialty of Zhuyou, with which
qi is directed and emitted by uttering the five words with differ­
ent phones, “si”, “ke”, “chui”, “hu” and “xu”,on the basis of
the doctrine of interpromotion and interrestraint of the Five
Elements (metal, wood, water, fire and earth). The philosophy
is rather obscure and not yet fully understood. It should not be
dismissed simply under the label of superstition. To the contra­
ry, it should be analysed and studied on the principle of dis­
carding the dross and selecting the essence.
Outgoing-qi treatment can not only be performed at a
short distance without the qi-emitting part of the therapist
touching thethe patient ’ s body surface, but be carried out at
long distances. A typical example is Ge Yue (with the Taoist
name of Huang Luzi) of the Han Dynasty (206 B.C. - A.D.
220) who was quite famous for his long-distance treatment
with outgoing-qi. Shenxian Zhuan (Biographies o f Spirit Im­
mortals) compiled by Ge Hong of the Eastern Jin Dynasty (317
—420) holds, “A patient can be cured just by writing his name
to the therapist without the therapist seeing him”. Ge Hong re­
corded in Baopuzi—Neipian —Shizhi (Elimination o f Stasis, In­
ternal Chapter of Baopuzi), “When one is bitten by poisonous
insects, he may be treated with the therapist uttering ‘xu’ and
distributing qi to his own hand (left for male victim and right
for female). The condition can be cured immediately though the
victim is dozens of miles away”. Sun Simiao of the Tang Dynasty
(618 - 907) mentioned the similar thing in his She Yang Zhen
Zhong Fang (Health Preservation Prescriptions) .adding facts to its
practice. In another chapter of Baopuzi, it is recorded that Shi
Chun, a Taoist priest of the Period of the Three Kingdoms,
— 7 —
was able to distribute qi to treat diseases, saying:" The Wu
Kingdom had a Taoist priest Shi Chun who, whenever distrib­
uting qi to treat patients, would not eat until the disease was
cured or ate once every hundred or thirty days”. It is explained
in the same book that bleeding from wound due to weapon can
be stopped by emitting qi, and snake bite heals quickly with the
same method, and the like, indicating the application of outgo­
ing-qi therapy in the fields of trauma, weapon wound, bleed­
ing, snake, insect or beast bite, fracture, cough and many
others.
In Jin Shu (The History of Jin Dynasty), an acount is
made of a doctor by the name of Xing Ling who became widely
known because “he cured, with outgoing qi, Lu Yi ’s mother of
her illness flaccidity—arthralgia-syndrome from which she had
suffered for more than ten years, and enabled her to walk”. As
a result, “There was a flow of people coming to see the wonder,
either by land or by water”.
During the Tang (618 - 907) and Song (960 - 1279) dyn­
asties, the scope of outgoing-qi therapy was expanded.7/«an
Zhen Xian Sheng Fu Nei Yuan Qi Jue (Master Huan Zhen’s
Pithe Formula for Intake o f Primordial Qi) of the Tang Dynas­
ty has a record of “Formula of Distribution of Qi”, introducing
the essentials, methods and other aspects of distribution of qi.
The book Wunengzi written by an anonymous person in the
late Tang Dynasty gives an account on how Wunengzi cured
his bosom friend Yuzhongzi of his precordial pain by distribu­
tion of outgoing-qi.
The Song Dynasty had more contributions to the doctrine
and practice of distributing qi for treatment of diseases in
— 8 —
books such as Song Shi - Fang Ji Zhuan ( The History of Song
Dynasty —Biography o f Methods and Techniques) and Jiu Jiang
Tong Zhi (A General History of Jiujiang).The Ming (1368 -
1644) and Qing (1644 - 1911) dynasties saw the improvement
and progress of qigong outgoing-qi therapy in its curative
methods and mechanism owing to the further development of
medical, Taoist and Buddhist practice of qigong. It is said in
Zun Sheng Ba Jian - Yan Nian Que Bing Jian (Eight Annota­
tions on Health Preservation - Records o f Longevity and Disease
Prevention)compiled by Gao Lian of the Ming Dynasty (1368
- 1644) that “To distribute qi for treatment of diseases, one
must take in qi of the different viscera and distribute it to the
related viscerum. The patient who should be asked to face a
proper direction, with heart clear and pure, when qi is distributed
to him. After the distribution of qi, ask the patient to swallow
qi. In so doing, the ghosts and thieves (evils) will flee all by
themselves and the evil-qi will be eradicated”. This paragraph,
as a summary, explains in detail the different steps of
outgoing-qi therapy in terms of regulation of qi, diagnosis, ad­
justment of direction and curative methods, and effects.
Han Mao, a physician of the Ming Dynasty (1368 - 1644),
wrote Han Shi Yi Tong (Han's Book on General Medicine), in
which he recorded the treatment of pain syndrome in the
shoulder, back, extremities, joints and wrists with human qi.
Qing Shi Gao— Yi Shu Zhuan ( The Manuscript of the History
of the Qing Dynasty - Biography o f Arts)has an account of Gan
Fengchi, a master of martial arts in the days of Emperor Kang Xi,
who treated the infectious disease tuberculosis,saying, “The son of
his townsman Tan attracted tuberculosis that failed to heal
with medical treatment. Gan Fengehi sat at night in a quiet
room, windows closed,with his back against that of the patient
and the patient recovered in forty—nine days”.
Owing to the rapid development of qigong since the
founding of P.R China, the theory of outgoing-qi, the method
of its emission and the scope of its clinical application have
gained much progress. In 1980, Zhao Guang firstly had its con­
tribution On Emission of Outgoing—g/published in the journal
" Qigong” , which introduced the procedures for practice of
outgoing—qi emission and the measures for its detection. In
1983, we published, in The Shandong Journal of Traditional
Chinese Medicine and The National qigong Corpus, the papers
of Cliniml Technique of Outgoing—Qi Emission and Guidance,
expounding the specific skills and clinical applications of
outgoing—qi therapy in terms of training qi, guiding qi, emit­
ting qi and treatment, then Reports on Correction of qigong De­
viations in Sixty-Height Cases, Treatment of Twenty—two
Mastitis Cases with Outgoing-qi, and the like, presenting de­
tailed results of clinical observations and researches. In the
same year, the same topic was discussed by Ma Jiren, Lin
Houxing et al in their publications of Chinese qigongand Three
Hundred Questions on Qigong. Wang Yin gave an exposition of
the rudiments and clinical experience of outgoing—qi therapy in
his monograph Qigong Outgoing-qi Therapy.
A great deal of scientific experiments on the effect of
outgoing-qi have been carried out in recent years.The results
show that outgoing-qi can kill the Gram-positive and
Gram-negative bacteria or promote their growth and multipli­
cation in compliance with the will of the qi emitter. Acting on
— 10 —
cancer cells, outgoing qi has a lethal dose of 30% and more.
Animal experiments we made from 1986 to 1987 revealed obvi­
ous regulating function of outgoing-qi on both the Oddi’ s
sphincter of rabbit and the cardiac muscles of toad. Similar
tests were made by others on animals with cancer, which
showed marked prolongation of survival time.Other results
showed prominent function on the regulation of blood pressure
and obvious improvement of the immunity level of the animals,
in a word, abundant scientific experiments and clinical conclu­
sions have proved that outgoing-qi therapy of qigong is a de­
sirable curative approach in traditional Chinese medicine. With
its long history, rich experience and reliable curative effect, it
will certainly play an active role in health preservation and
treatment of diseases.

Section Three The Relationship between

Outgoing—Qi Therapy and
Massage (Tuina) and Acupuncture

Zhou Qianchuan, the eminent qigong master arid scholar

of traditional Chinese medicine, says in his Diet Therapy and
Deviation-rescue Techniques in Qigong, “Definitely speaking, all
the well-known masters and seniors of acupuncture, bone-set­
ting and massage of various generations have consummate at­
tainments in qigong, or at least know qigong” . He repeatedly
explains the relationship between qigong and traditional
............ ..

Chinese medicine, especially the dose link between qigong and

massage, bone-setting and acupuncture. These wise remarks
are conclusions made on the basis of his rich experience and
penetrating analysis of data.
No doubt, outgoing-qi therápy, massotherapy and
acupuncture treatment are all important means of prevention
and treatment in traditional Chinese medicine.
In outgoing-qi therapy, diagnosis or treatment of diseases
is confirmed or performed through “emitting qi”, and its prom­
inent feature lies in “qi” regulation,- while in modem Chinese
massotherapy and acupuncture, the treatment of diseases is ob­
tained through massage manipulations and needle-puncturing
and needle—manipulations, with its prominent feature lying in
“ strength” regulation. Both the brilliant massceurs and
acupuncturists of the old days laid emphasis on practice of
qigong and, on the combination of qigong with manipulations
If;.
of massage and acupuncture. By combining “ qi regulation”
with “strength regulation” in treatment, they raised the cura­
tive effect to a great extent and, this, according to Zhou
Qianchuan, may be where the wisdom Of “all the well-known
masters and seniors of acupuncture and moxibustion,
bone-setting and massage of various generations” lies.
Anmo Jing (Massage Classic) written by an anonymous
person of the Qing Dynasty (1644 - 1911) says, “The pathogen
enters the body by way of Shuitu (St 10).... On pressing Shuitu
(St 10), the patient may feel slight pain in the subaxillary area
and numbness of the fingers; elevating the thumb, he may feel
the release of hot qi from his arm and fingers” . “Press the tight
part with the right thumb... with two-seven (fourteen)
respiratory cycles, then remove the thumb... the evil heat des­
cends along the channels to the legs and, hot as fire, down to
the two feet,” and the like. In this book, respiratory cycle is ex-
pressed in two-seven (fourteen) when hotness sensation pro­
duced by hand manipulation is mentioned, which conforms to
the number of yang-fire (positive fire) of the theory “ Earth
produces fire in two and Heaven compensates it in seven” .
“ The turbulence” on pressing implies the feeling of evil-qi
(pathogenic message) by the therapist through hand manipula-
tions.And “hot as fire down to the two feet", refers to the sen­
sation of qi by the patient. That is the reason why great atten­
tion is paid to the sensation of qi when the manipulation of
“guiding-qi massage” applied. The manipulation described by
Wang Yaru in his book Digital Acupoint-pressing
Massotherapy According to the Chart o f Internal Organs’ is in
fact “guiding—qi massage” , for the method mentioned in this
book is actually created by the Taoist priests, with which mas­
sage manipulation is carried out based on the doctrine of the
transposed Five Elements. So the principle of the book is close­
ly related to the philosophy of qigong practice of the Toaist
priests. The book mentions many phenomena of smooth circu­
lation of qi when sensation of qi by the therapist is described.
For example, the sensation of the appearance of a mass or sev­
eral masses, the sensation of “water flow",the sounds “zhi zhi”,
the sensation of successive bubble bursts and other
phenomena,are all the signs indicating the beginning of the free
circulation of qi. With the routine massage manipulations,
these sensations of qi are difficult to get and the therapist may
not be able to make a clear judgement of whether qi is circu­
lating or stagnated. So only when the manipulations of mas­
sage are combined with those of qigong, or in other words,
when “strength” is combined with “guidance of qi” , can the
— 13 —
*

«fS&ka;»«.>o oí hotness or coldness, vital qi or pathogenic qi, and

feet.* o»ivdialing qi or stagnated qi be identified. ;
1 same applies to the curative effect, which can only be
a* ¿.--Jed through combination of qigong and massage.
Clinically, when the treatment needs more stimulation and reg­
ulation by “strength”, “strength regulation” should be taken as
the main aspect with “qi regulation” as the accessary, and vice
versa. Generally, it is rather difficult to distinguish “strength”
and “qi”. However, “qi” here means the outgoing—qi emitted,
while “strength” means the power of force exerted as well as its
direction and frequency, for which the therapist manipulates
with his hand touching the body surface of the patient.
As the combination of qigong and acupuncture is con­
cerned, Yang Jizhou of the Ming Dynasty (1368 —1644) atta­
ched great importance to it in his book Zhen Jiu Da Cheng
(Great Compendium of Acupuncture and Moxibustion). He held
that the posture, mental activities and respiration of the
therapist should conform to the principle of “three regulations”
in qigong, saying that when the reinforcement manipulation
was performed, the acupuncturist “must stand or sit straight,
keep sedate and concentrate the mind without slackness. ... The
importance of acupuncture lies in concentration of the mind” .
He also pointed out that the reinforcement and purgation
should be carried out in compliance with the sun, the moon
and the variations of qi of the universe, with the body posture
proper, mind concentrated, guidance of qi by will, regulation of
qi by respiration and manipulation of the needle by strength so
that the genuine qi could be led to the focus of disease. Hou
Man Shu —Fang Shu Lie Zhuan (History of the Late Han Dyn-
— 14 —
asty - Biographies of Methods and Techniques) cites a quota­
tion from Guo Yuzhi, “The striae of skin, muscles and viscera
are so fine and minute that the manipulation on them should
be performed with regulation of qi. ... The effect of mind con­
centration on the heart and the hand is within tacit under­
standing but beyond words” . This indicates that the needling
level of an acupuncturist rests with whether he can “concen­
trate his attention on the heart and hand” during operation, for
as a therapist, qi follows will (in the adept at qigong), and when
attention is concentrated on the heart and hand, qi can be
“governed” by will and the “channel qi” of the patient can then
be controlled and led to the focus of the disease. Zhen Jiu Da
Cheng (Great Compendium of Acupuncture and Moxibustion)
introduces in detail the methods of training qi for
acupuncturists, pointing out that the practice of qigong should
be started with the training of small circle of qi (qi circulating
along the Ren and Du Channels), and through strict, arduous
training of qi circulation, to attain the realm in which the prac­
titioner “feels the body and mind in Chaos as if he has entered
into nihility that he does not know whether his body is for him
and he is for his body and spirit is for qi and qi is called spirit;
he does not intend to confine himself but he is confined; he is
not able to make fetal breath but fetal breath accours automat­
ically; water (fluid) circulates without guidance by will, fire is
expelled with no suggestion; light generates in void and needle
is threaded in the darkness; he knows that things are so but
does not know why they are so, and he does not know whether
the Ren Channel is Du or the Du Channel is Ren” . If an
acupuncturist can reach the realm described in the book, to
— 15 —
perform qigong-acupuncture for treatment of diseases will be
as easy as turning his hand over. So when the adept performs
“ lighting the mountain fire” , real hotness may be induced;
when he conducts “cooling the Heaven”, real coolness will oc­
cur. And once he combines qi with strength in treatment of dis­
eases, he will attain a kind of curative effect hard for common
healers to come by.
It is generally considered that when qigong therapists emit
qi to a patient, they do not touch the body surface of the pa­
tient, and the farther they are away from the patient, the better
the curative effect and the more brilliant the therapist will be.
This is actually a prejudice. In fact, an experienced qigong
therapist.can emit his qi into the body of the patient no matter
whether he touches the patient or not. The difference lies in
that emitting qi with hand away from the body surface of the
patient embodies “qi regulation”; and with hand touching the
patient embodies “strength regulation”, which is a combination
of strength and qi, or, the facilitation of strength by qi. This is
the reason that we say that it is not enough for a good
outgoing—qi therapist to have the experience in qigong practice
and the skill of emission of outgoing-qi,moreover, he should
have a profound understanding of the philosophy of the tech­
nique, have a good grasp of the skills of massage and
acupuncture, and be able to combine them as an organic whole
so that he can carry out treatment with high proficiency to en­
sure the quality of treatment and to avoid misdiagnosis and er­
roneous treatment of diseases.

— 16 —
Section Four Indications of
O utgoing-qi Therapy and Points
For Attention

1. Indications
Outgoing-qi therapy is a special curative method of regu­
lation of the organism of the patient with “qi” and “strength".
As the viscera, tissues and life activities of the human body are
all related to “qi” , “qi” is the first to be regulated whenever
functional or organic disorders of the organism occur. This
lengthens the scope of indications to a certain extent, though
the nature of qi and its mechanism of action await for further-
research. Based on clinical experimental studies in China, a
conclusion may be drawn that the degree of curative effect de­
pends on the competence and versatility of the qigong therapist
and the extent of response of the patient to outgoing-qi. In pa­
tient whose channels and points are very sensitive to
outgoing-qi, miraculous results are often expected even if their
conditions may be rather complicated. For those whose chan­
nels and points are not so sensitive to qi, repeated stimulation
and regulation are needed to raise their sensitivity and make qi
activities more vigorous and synchronized so that satisfactory
effect can be, as it is often, achieved.
The results of clinical application and scientific research
have proved that outgoing—qi therapy is fairly effective for in­
ternal, surgical, gynecological, traumatological and pediatric
complaints and those of the five sense organs, e.g., headache,
stomachache, chest pain, lumbago, cough, constipation,
— 17 —
i

.mastitis, dysmenorrhea, common cold, cholecystitis,

hypertension, angiitis, pelvic inflammation, myopia as well as
qigong deviations.
2. Points for Attention
(1) As emitting outgoing—qi consumes qi and energy, the
therapist may, after successive emission of qi, feel tired, dizzy,
cold in the extremities and discomfort in the hepatic region and
the lower abdomen. This means that he has consumed more qi
and energy than could be replenished, which may impair his
own health. So the qi-emitting time should not be too long and
the number of patients to be treated in one day should not be
too large. It is advisable to manage the treatment according to
one’s own qigong acomplishments and health status. Constant
supplement of nutrients and fluid and frequent exposure to
fresh air are helpful to replenishing energy, regulating qi activi­
ties and leading qi back to its origin.
(2) Emission of qi should be avoided by all means if the
therapist has fallen ill or feels feeble, tired, starved, overfed,
drunk, overjoyed, deeply grieved or indignant. Washing hands
or bathing with cold water immediately after emission of qi is
harmful to the health.
(3) The disordered qi or pathogenic qi of the patient may
invade into the body of the therapist and interfere with his own
qi activities, causing discomfort, lassitude, soreness, distention,
pain and numbness of certain parts. When this occurs, the
therapist should timely drive the evil-qi out of his body and
regulate his own qi activity to get it normal as soon as possible.
Patients suffering from cancer may affect the therapist ’ s qi ac­
tivity more seriously, so care should be taken not to carry out
— 18
too much emission of qi, or not to emit qi to these kinds of pa­
tients at all.
(4) Desirable effect can be attained only when the patient
is cooperative with the therapist. The patient should try to
create good conditions for outgoing—qi therapy by way of con­
centrating attention, regulating respiration and relax the whole
body or only the part that receives qi.
Patient whose channels and collaterals are sensitive may
get the sensation of qi easily or present spontaneous moving
phenomenon. Some are not so sensitive at first but may be­
come sensitive step by step along with the repetition of treat­
ment. Anyhow, good curative effect may occur in those who
has no sensation of qi or spontaneous dynamic phenomenon at
all, while in some,although sensation of qi is obvious and dy­
namic phenomenon occurs easily, the curative effect may not
be satisfactory owing to their specific conditions of health and
illness. The therapist should make the patients aware of the fact
that sensation of qi and spontaneous movement are not the
criteria of effect lest they misunderstand the therapy and be
misled.
(5) Outgoing-qi therapy is no omnipotence. While it is
very effective for some diseases or for a certain type of diseases
and can cure them completely, it may only relieve the symp­
toms of others and in such cases may serve only as an auxiliary
treatment. For patients with acute diseases or in a critical con­
dition, it is advisable to take comprehensive measures by com­
bining traditional and westen treatment. Lavish praise on the
technique and superstitious practice of it should be strictly
guarded against so as to avoid delay of treatment.
— 19 —
(6) Qigong exercises described in Chapter Eight of this
book, serving as the methods of accessory treatment, are for
patients to practise 2 - 4 times,a day, or following the doctor’s
advice.

— 20 —
Chapter Two The Theoretical
Basis of Outgoing-qi Therapy
Section One The Theory of Traditional
Chinese Medicine and Outgoing-qi Therapy

The Concept of Wholism

The concept of wholism, by taking the universe and the
human being as one, is one aspect of the basic theory of tradi­
tional Chinese medicine and qigong. Zang Fu Tu Dian Xue Fa
(Digital Acupoint Pressing Based on Chart of the
Viscera)states, “Qi of Heaven is that of man. The Heaven is a
large circle of qi and man a small circle of qi” . The ancient
qigong masters took not only the cosmos and nature as one
whole and the human being as one whole, but also the human
being and the nature as an organic whole in unity. Thus the
theory taking the universe and the human being as one has
been established as a system and used to guide qigong exercise
and medical practice.
1. The Human Body Is an Organic Whole
Su Wen - Liu Jie Zang Xiang Lun (Plain Questions - On
Appearance of the Six—section Viscera) holds that “The heart
is the source of life and the derivative of spirit”. Lei Jing Tu Yi
- Yiyi (Illustrated Supplementary to the Classied Canon - Ap­
plication of the Book of Changes to Medicine) by Zhang Jiebin
o f the Ming Dynasty (1368 — 1644) says, “The heart is the
monarch of the body.... The human body is a small universe in

— 21 -
which all things are connected together without an iota of
interspace” . This explains that the human body itself is an or­
ganic whole. And the five viscera, as the centre of the whole,
keep close relations with the tissues and organs of all parts of
the body through the channels, qi and blood. The function of
this organic setup can be seen clearly under both normal physi­
ological and pathological conditions.
As “the monarch of the body governing consciousness and
spirit” , the heart occupies an important place in the life activi­
ties. Under the command of the heart, the viscera, tissues and
all the organs of the human body carry on normal physiologi­
cal activities. In qigong exercise and outgoing—qi therapy, great
importance is attached to the function of spirit or mind concen­
tration or will. The physiological activity of any one of the five
zang-organs is conducted with the close cooperation of the
other organs. For example, the spleen functions to transport and
transform nutrients and the stomach works to receive food; the two
together accomplish the digestive process of food. In turn, the trans­
porting and transforming function of the spleen is carried out with the
assistance of the dispersive effect of the liver, and the transfusion
and distribution of the essential substance derived from water
and cereals or food staff transported and transformed by the
spleen rest with the physiological activities of the heart, lung
and kidney. So it goes without saying that the spleen needs
the coordination of the liver, heart, lung and kidney in its
work for transportation and transformation. On the other
hand, the zang-organs and fu-organs areinterrelated with
the different tissues and the body surface. The liver, for in­
stance, has its specific opening in the eyes. The lung is in charge
— 22 —
of the skin and hair, the spleen is in charge of the extremities
and the kidney has its specific opening in the ears. So when we
carry out outgoing-qi therapy for treatment of a disease, the
body as a whole rather than one organ or tissue should be
taken into account in determination of the channels, points,
hand gestures and manipulations for emitting qi so that desira­
ble effect can be achieved.
2. The Relationship between Man and Nature
The concept of holism regarding the universe and the hu­
man being as one has its special emphasis on the relationship
between the human being and nature. According to the an­
cients,the concrete incarnation of holism is “ correspondence
between man and universe” and “the relationship between the
human body and the natural environment”.
When we say “correspondence between man and universe”,
we mean that the life activitity of the human being is closely re­
lated to nature. Su Wen - Yin Yang Ying Xiang Da Lun (Plain
Questions — On Conclusions of Correspondence of Yin and
Yang) holds, “ The essence of Heaven corresponds with the
lung, of Earth with the pharynx, of wind with the liver, of
thunder with the heart, of food—stuff with the spleen, and of
rain with the kidney” . And it is said in Lei Jing Tu Yi - Yiyi
(Illustrated Supplementary to the Classified Canon —Applica­
tion of the Book of Changes to Medicine), “Qi of the universe is
that of man; the body of man is that of universe”; “Wherever
there is will, there will be qi; and as spirit goes with qi, one may
correspond with Heaven, Earth, ghosts and immortals”. From
the above scriptures, it can be seen that man and all the things
of the universe are products derived from the primordial qi,
— 23 —
and the primordial qi spreads all over the universe amongest
Heaven, Earth and man. Qi of man communicates with that of
the universe, and qi of the universe influences the life activities
of man. As the climate varies with the four seasons in a year,
prominent changes will take place in physiology and qi activity
of the human body accordingly. For example, man has more
sweat and less urine in summer and vice versa in winter; the
pulse becomes taut in spring, full in summer, superficial in au­
tumn and deep in winter.
The overwhelming variation of the climate with the four
seasons that goes beyond the adaptability of the human body
will impel the origination, development and changes of
diseases. Measles and epidemic meningitis are often prevalent
in spring, malaria and epidemic encephalitis B usually occur in
the wet season summer, storm may worsen heart diseases, and
cloudy, rainy and wetn days often give rise to joint pain, to
mention but a few.
In the long process of development, man and nature are
interrelated with and interact on each other. The human being
has absorbed various messages of nature, replenished himself
and improved the adaptability to the environment. As a result,
man has his individual ability and functions corresponding
with natural environment, which, in the ancient times, was cal­
led “correspondence between man and universe” . Lei Jing Tu
Yi - Yiyi (Illustrated Supplementary to the Classified Canon —
Application of the Book of Changes to Medicine) by Zhang
Jiebin of the Ming Dynasty states, “The physique of the human
body is the structure of the universe.... The universe has twelve
months, man has twelve internal organs; the universe has
— 24
twelve rendezvous (hui) of the twelve stars, man has twelve
channels! the universe has twelve two-hour periods of the day,
man has twelve sections of the body. If this is understood, the
circulation of ying—energy (nutrients) and wei—energy (resist­
ance) and the relationship between the exterior and interior of
the channels and collaterals are clear”.
The theory “correspondence between man and universe” is
considered as utmost important for qigongpractice and outgo-
ing-qi therapy. The practitioner and the therapist must first
be good at adaptation to the law of natural variations so as to
correspond with nature, then they can have a good grasp of the
methods of mind concentration, respiration regulation and
qi—emitting manipulation. The ancient qigong masters believed
that Heaven, Earth and man had three treasures each-— the
sun, the moon and the stars; water, fire and wind; and jing (es­
sence), qi (vital energy) and shen (spirit) respectively, qigong
practice is right aimed at the combination of each group of the
three treasures in one so as to reinforce the essence, vital energy
and spirit. Attention should also be paid to acting “in line with
yin and yang”, “in correspondence with the four seasons” and
“ in accord with the application of numbers” , as well as
“avoiding pathogenic factors and evil wind”. Only in this way,
can one strengthen the resistance of the organism to diseases,
adapt to the variable environment, and get the primordial qi
substantial and circulating continuously. From this point of
view, we say that the training of qi, guidance of qi, and
diagnosis and treatment of diseases by outgoing—qi
concretely embody the concept of wholism in terms of
Heaven, Earth and man as one.
25 —
4

Yin and Yang

The doctrine of yin (negative) and yang (positive) is a

summarization of the opposition of all things. Neijing - Yin
Yang Ying Xiang Da Lun ( Canon of Internal Medicine —On
Conclusions of Correspondence of Yin and Yang) says,
"Y in-yang is the law of the universe, the principle gov­
erning all things, the parents of changes, and the origin of
life and death” . Generally speaking, all that are
hyperfunctional, exciting, hot, dynamic, strong, bright,
invisible, light, upward, outward, clear and the like, belong
to yang (positive). On the contrary, all that are waning, re­
straining, cold, static, weak, turbid, and the like, belong to
yin (negative). The same opposition exists in Heaven and
Earth, sun and moon, day and night, hotness and coldness,
male and female, superior and inferior, outside and inside,
motion and rest, fire and water,exhale and inhale, and ex­
cess and deficiency. So all things of the natural world con­
taining two opposite components can be divided into yin
and yang.
1. The Motion Law of Yin and Yang
(1) The Opposition and Interdependence of Yin and Yang
Yin and yang are not only opposite but also interdependent,
without the other, neither can exist. The saying" Without yang,
yin can not grow while without yin, yang can not develop” , or
“Yang can by no means work without yin and yin can never live
without yang” fully explains the relationship between yin and
yang in terms of interdependence and interconnection.
(2) The Waning and Waxing of Yin and Yang

26 —
Yin and yang are by no means in a state of absolute
staticness. There exists between them constant struggle of wan­
ing and waxing. “While yin waxes, yang wanes, and vice versa”.
They keep, to some extent, a state of dynamic equilibrium.
If the waning and waxing of yin and yang exceed the normal
limit and break through the state of dynamic equilibrium,
excess or deficiency of yin and yang will occur, leading to
development of abnormalities.
(3) The Transformation between Yin and Yang
As the two opposite components of things, yin and yang do
not always stay at a standstill. Under certain conditions, they
may transform toward the opposite aspect, i.e., yang may trans­
form into yin and yin can transform into yang. This phenome­
non is clearly stated in Su Wen - Yin Yang Ying Xiang Da Lun
(Plain Questions - On Conclusions of Correspondence of Yin and
Yang), saying “Yin in overabundance will transform into yang
and yang in overabundance will transform into yin” , and
“ Overabundance of cold may bring about false heat and
overabundance of heat may bring about false cold”.
2. The Application of Yin and Yang in Outgoing-qi
Therapy
(1) Yin and Yang in Explanation of the Physiological
Structure of the Human Body
As far as the whole human body is concerned, the upper
part is yang while the lower is yin; the back is yang, the abdo­
men is yin; the left is yang and the right is yin; the exterior is
yang and the interior is yin. So far as the internal organs of the
human body are concerned, the six fu-organs (six hollow or-

— 27
gans referring to the gallbladder, stomach, large intestine, small
intestine, urinary bladder and Sanjiao or three warmers) are
yang while the five zang or viscera (five solid organs referring
to the heart, liver, spleen, lung and kidney) are yin. As for an
individual organ, the function of the organ is yang and the sub­
stance is yin; qi is yang while the blood is yin. It is hence
written in Su Wen - Jin Gui Zhen Yan Lun (Plain Questions -
Synopsis of Genuine Words of the Golden Chamber) that “ It is
said that, of the human being,the lateral aspect is yang and the
medial is yin; of the body, the back is yang and the abdomen is
yin” . According to Neijing (Canon of Internal Medicine), the
human body can be divided into three pairs of yin and yang:
with the navel as a horizontal demarcation line, the part above
the navel (from the navel to the head) is yang and below that
(from the navel to the feet) is yin; with the points Baihui (Du
20) and Huiyin (Ren 1) as a vertical demarcation line, the left
half of the bodyis yang and the right is yin; the posterior half
is yang and the anterior half is yin (Fig. 2-1). Qi activities of

Fig. 2—1 The Yin and Yang Aspects of the Human Body
these yin—yang unities and the internal organs and tissues, in
terms of evil or vital, excessive or deficient, strong or weak, as
well as the direction and nature of qi can be detected with
outgoing-qi at their corresponding body surfaces so that data for
diagnosis and treatment can be provided. For example, strong,
dense, dry and hot sensation of qi around the head may mani­
fest in the syndrome of excess in the upper and deficiency in the
lower and excess of yang and deficiency of yin, a case that re­
quires the therapist to guide yang to descend and yin to ascend
to restore the normal physiological function with yin and yang
balanced and water and fire coordinated.
(2) Training Qi and Treating Diseases According to the
Motion Law of Yin and Yang
As, for example, the spring and summer are regarded as
yang and the autumn and winter as yin; the six two-hour
periods of ZS, Chou, Yin, Mao, Chen and Si as yang and the
si two-hour; periods of Wu, Wei, Shen, You, Xu and Hai as
yin; exhalation as yang and inhalation as yin, patients with
exuberance ci^f yang and hyperactivity of fire should practice
training qi dining the yin periods, facing north, and with
stress laid onjexhaling, while the therapist should adhere to
the principle óf replenishing yin to invigorate yang and lead­
ing yang to descend to supplement yin.
(3) Yin and Yang in Explanation of the Pathological
Changes of the Human Body and in Diagnosis of Diseases
If the equilibrium of the dynamic state of yin and yang is
disturbed, overabundance or deficiency of yin or yang will
develop, and diseases will occur accordingly.Generally speak­
ing,the over-exuberance of yang may lead to deficiency of
yin, giving rise to illness; while the over—exuberance of yin

-29 —
may lead to deficiency of yang, similarly giving rise to illhess.
Hot syndrome can be the result of either overabundance of
yang or deficiency of yin while cold syndrome may result
from either overabundance of yin or deficiency of yang. Once
the nature of yin and yang is determined, proper method of
outgoing-qi emission can be selected to regulate the excess
and insufficiency of yin and yang so as to cure the disease.
The principle of treatment is explained in Su W en- Zhi Zhen
Yao Da Lun (Plain Questions —Great Conclusions of Genuine
Essentials), saying “Cold—syndrome should be treated with
warm-natured drugs and heat-syndrome with cold-natured
drugs”: and in Su Wen - Yin Yang Ying Xiang Da Lun (Plain
Questions - On Conclusions of the Correspondence of Yin and
Yang), saying “Treat yin for yang diseases; treat yang for yin
diseases” . This means that treatment should be aimed at
purging the excess to replenish the insufficiency and regu­
lating the over—exuberance or deficiency of yin and yang so
that the normal, balanced state of the body can be restored.
For instance, intake of cold food or drinks may lead to
overabundence of yin which in turn gives rise to cold-
syndrome of spleen and stomach manifested by pain, diar­
rhoea, aversion to cold and cold extremities. Here
outgoing-qi therapy can be preformed in line with “treating
cold-syndrome with warm—natured drugs”, that is, to guide
hot yang qi and emit it toward the points such as Zhongwan
(Ren 12) and Tianshu (St 25), and then guide the cold qi of
the patient out of the body by way of Zusanli (St 36) and
Yinlingquan (Sp 9), etc.

30 —
The Five Elements (Wu Xing)

The doctrine of the Five Elements was originated in the old

days when people took the five substances of wood, fire,
earth,metal and water as representatives to explain the attribu­
tion of things and the relationship between them. Zhang Jiebin
of the Ming Dynasty (1368—1644) expounded the relationship
between yin—yang and the Five Elements in his Lei Jing Tu Yi —
Wu Xing Tong Lun (Illustrated Supplementary to the Classified
Cannon —General Conclusion of the Five Elements), stating “The
Five Elements are the essence of yin and yang and yin and yang
are the qi of the Five Elements; while qi will not exist without es­
sence, essence will not act without qi. So the action of the Five
Elements is the circulation of qi of yin and yang.”
1. The Basic Contents of the Five Elements
(1) The Correspondence of Things with the Five Elements
The ancient medical masters made comprehensive compar­
isons and studies on the organs and tissues of the human body,
its physiology and pathology, as well as all kinds of things of
the natural world that are related to the human life, attributing
them to one of the Five Elements according to their different
properties, functions and forms. The following table summa­
rizes the correspondence of the Five Elements with the human
body and nature on the basis of NeijingiCanon of Internal Med­
icine) and related books on qigong (Table 2-1).

— 31 —
Table 2—1 Correspondence of the Five Elements
with the Human Body and Nature

Five Elements Wood Fire Earth Metal Water

Five Zang-organs Liver Heart Spleen Lung Kidney
(Solid)
The Human Body

Six Fu-organs Gall— Small Stomach Large Urinary

(Hollow) bladder intestine intestine bladder
Five Sense Organs Eye Tongue Mouth Nose Ear
Five Tissues Tendon Vessel Flesh Skin Bone
Five Emotions Anger Joy Anxiety Grief Fear
Five Sounds Shouting Laughing Singing Crying Moaning
Five Spirit Spirit Spirit Intention Material Essence
Manifestations soul soul
Five Material Extremity ComplexionLip Hair Hair
Manifestaions (body) (head)

Seasons Spring Summer Late Autumn Winter

summer
Growth & Germination Growth Trans- Reaping Storing
Development lormation
Environmental Wind Heat Dampness Dryness Cold
Factors
Jh Five Colours Green Red Yellow White Black
3
03
Five Tastes Sour Bitter Sweet Acrid Salty
z
Five Orientations East South Centre West North
Time Dawn Midday Sun settingSunset Midnigl
Five Shapes Straight Sharp Square Thin Round
Five Stars Sui Yinghuo Jinzhen Taibai Chen

Generating NumbeiThree Two Five Four One

Resultant Number Eight Seven Ten Nine Six
w
u
<v Heavenly Jia-Y i Bing-DingWu-Ji Geng—Xin Ren-K

o Earthly Branches Yin-Mao Si-Wu Chen-Wei Shen-Y ou Hai-Zi

Xu—Chou
Eight Diagrams Zhen-Xun Li K un-Gen Qian-Dui Kan
qigong and traditional Chinese medicine attribute the or­
gans and tissues of the human body and the phenomena of the
natural world to the Five Elements, and explain the relationship
among them. For example, the liver, gallbladder, tendons, and
eyes are attributed to “wood” of the Five Elements, at the same
time, they are related to spring, wind, green colour of nature, the
numbers three and eight, Jia and Yi of the Heavenly Stems and
Gen and Xun of the Eight Diagrams. This classification
method, though based on the Five Elements, does not indicate
wood, fire, earth, metal and water per se, rather, it is an abstract
concept of the attribution of different things drawn in the light
Of the characteristics of the Five Elements, a method easy to ap­
ply in qigong practice and clinical treatment.
(2) The Generation, Restriction, Subjugation and Re­
verse Restriction of the Five Elements
The doctrine of the Five Elements explains the relationship
between different things by means of generation and restriction
among the Five Elements. The generation relationship of the
Five Elements is: wood generates fire, fire generates earth, earth
generates metal, metal generates water, and water generates
wood, in endness cycles . The restriction relationship is: wood
restricts earth, earth restricts water, water restricts fire, fire re­
stricts metal, and metal in its turn restricts wood. Every element
has two aspects-----generating and being generated, and re­
stricting and being restricted. The element that generates is re­
garded as mother, while the element that is generated as child.
Hence the relationship between generating and being generated
is also termed “ the relationship between mother and child” .
Similarly, the element that restricts is the successful side while
— 33 —
t h a t b e i n g r e s t r i c t e d is t h e d e f e a t e d s id e . L e i J in g Tu Y i - Wu
*■ Xing Tong Lun (Illustrated Supplementary to the Classified
Canon - General Treatise on the Five Elements) written by
Zhang Jiebin of the Ming Dynasty says," In the process of
growth and development, both generation and restriction are
needed. Without generation, growth will have no origin while
without restrict, growth will be rampant and turn into harm’'.
2. The Application of the Five Elements in Outgoing-qi
Therapy
(1) In Explanation of Physiology and Pathology
The law of generation and restriction may be used to ex­
plain the inter- generating and inter-restricting relationship
between the internal organs. For instance, the vital essence of
the kidney (water) nourishes the liver (wood). The heat of the
heart (fire) warms the spleen (earth). On the other hand, the
origination of diseases of the human body is the result of the
breakdown of the normal equilibrium of generation,
restriction, subjugation and reverse restriction among the or­
gans and tissues. Take disorder of the liver for example, if the
illness spreads to the spleen, it is regarded as “wood usbjugat-
ing earth”; to the lung, as “wood reversely restricting metal”; to
the heart, as “ mother^organ involving child—organ” , and to
the kidney, as “child- organ involving mother—organ”.
(2) In Outgoing-qi Treatment
Hyperactivity of the liver—fire may be manifested by blue
complexion and congested eyes, vexation, irritability, taut
í
i
pulse, dry mouth and reddened tongue. According to the gen­
erating and restricting law of the Five Elements, the syndrome
can be treated, if with qigong exercise, by practising the exer-
—34 —
rise of taking essence from the moon, the exercise of nourishing
the kidney to replenish yin (nourishing water to replenish
wood), the exercise of uttering “xu” (purging the liver-qi), and
the exercise of uttering “ke” (purging fire of the child-organ);
if with outgoing-qi therapy,by taking in water-qi and emitting
qi for 6 respiratory cycles during the period of Zi or Hai to help
nourish the kidney—water (water restricts fire), then guide qi of
the heart and small intestine out of the body for 7 respiratory
cycles for purgation (purging the child to cure the mother).
The most difficult and dangerous condition is named
“triple factors affecting one”, which means one organ may be
affected by the abnormal function of three different organs
simultaneously. Take the disorder of the spleen as an example,
it may be due, simultaneously, to the failure to generate the
spleen- earth caused by extreme asthenia of heart-fire, the re­
striction of the spleen- earth caused by hyperactivity of the
liver-wood, and reverse restriction of the spleen-earth caused
by adverse up-flowing of kidney-water.

The Five Viscera (Wu Zang)

1. The Liver
The liver—gallbladder is attributed to wood. The liver is
regarded as the Green Emperor, belonging to Zhen in the Eight
Diagrams, in image of the Green Dragon, in shape of a sus­
pending gourd, and pertaining to Jia-Yi of the Heavenly Stems
and Yin-Mao of the Earthly Branches. Located below the
right ribs, it stores spirit soul, its energy (qi) moves along the
left side, its channels and vessels spread over the hypochondria

— 35 —
of both sides, and its condition is reflected at the nails. The liv­
er bears the dispersing effect and has its upper orifice in the
eyes (the left is Jia and the right Yi). The gallbladder is the hol­
low organ of the liver and is interior—exteriorly related with the
liver.
Patients with diseases of the liver may have dry eyes, pain
in the hypochondria which may radiate to the lower abdomen,
and changing moods, accompanied by flushed left cheek in case
of excessive liver—heat, by liability to be frightened and feel
cold in case of liver-deficiency, by dreaming mountains, forests
and the like in case of yin exuberance, and by headache,
deafness and swelling cheeks in case of adverse up-stirring of
liver-qi. When liver disorders occur, there may be moving qi
below the left side of the navel which feels hard on pressure,
pain and fullness in the hypochondria, cramps, drowsiness,
blurred vision, pterygium, etc.
In qigong treatment, patients with syndrome of deficiency
and cold of the liver should practice the exercise of taking in
green qi and that of nourishing the kidney (nourishing the
mother to replenish the child); those with syndrome of sthenia
and heat of the liver should practice the exercise of uttering
“xu” and that of uttering “ke” (purging the child to treat the
mother). In this respect, Yi Shen Ji - She Sheng Xiao Xi Lun
(Keep-fit Collections —On Regime Information) by Qiu Chuji
of the Yuan Dynasty (1271 - 1368) says, “In treatment of liv­
er diseases, uttering ‘ xu ’ (exhaling) purges, while inhaling is
replenishing” . Hypochondriac pain and stuffiness and spasms
due to derangement of the liver-qi should be treated by guid­
ing qi back to the origin of the liver with outgoing-qi.
- 36 —
2. The Heart
The heart is attributed to south-fire and regarded as the
Red Emperor, which pertains to Li in the Eight Diagrams. It is
rosefinch in image, suspending inverted lotus stamen in shape,
Bing—Ding of the Heavenly Stems and Si-Wu of the Earthly
Branches. The heart is located in the centre of the chest to the
left, coated by the pericardium, and is interior-exteriorly relat­
ed to the small intestine. It controls blood circulation, stores
the spirit, and takes charge of perspiration. The tongue is the
orifice to the heart and the complexion reflects its condition.
Patients with excessive heat in the heart may have a
flushed complexion, full pulse, sptum, and pain in the chest,
hypochondrium, shoulder, back and arms; patients with
asthenia of the heart may have radiating pain in the abdomen
and dreams of weapons, llames, red clothes or other red-col­
oured things, flaming stoves and various terrifying events. In
the case of heart disease, there is arterial impulse above the na­
vel which often disappears upon pressing,hot sensation in the
soles and palms, dry mouth, stiffness of the tongue and absent
of mindedness.
qigong treatment of sthenia-heat syndrome of the heart
can be conducted either by the patient himself through prac­
tising the exercise of uttering “ ke” to guide water—qi
(kidney-qi) to suppress fire, or by the therapist who may guide
the evil-qi out of the body of the patient along the Heart
Channel and the Small Intestine.Channel with pulling and lead­
ing manipulations. It is stated in Yi Shen Ji - She Sheng Xiao
Xi Lun (Keep-fit Collections - On Regime Information) that
"Heart diseases should be treated by uttering ‘k e ', the charac-
— 37 —
ter with the sound helpful to expel of the evil-qi of the heart” .
It also says, “Calm the heart—fire, rest the mind, be indifferent
to outside happenings and have light and proper amount of
food” . This is a principle of treatment of asthenia syndrome,
which can be treated by practising “taking yellow qi” (replen­
ishing the child to nourish the mother), or by pushing and guid­
ing manipulations to reinforce the heart-qi and qi in Dantian.
3. The Lung
The lung belongs to west-metal and is regarded as the
White Emperor and pertained to Dui in the Eight Diagrams. It
is the White Tiger in image, suspended chine stone in shape,
pertaining to Geng-Xin of the Heavenly Stems and Shen-You
of the Earthly Branches. The lung, located in the chest,
connectf above with the air passages, and has its orifice in the
no$$. The lung, the air passages and the nose are given the col­
lective term of the pulmonary series. The Lung Channel is con­
nected below lower with the large intestine and is interior-
exteriorly related with it. In charge of respiration, it controls qi
(vital energy),skin and hair,regulates the metabolism of body
fluids and is responsible for keeping qi pure and descendant.
Patients with lung disease may have pale complexion, dry
hair, dyspnea, hyposmia, stuffy nose, dryness and itching of the
skin, and discomfort and pain in the chest and back. The pa­
tient may dream of sexual acts with beauties or meeting with
long narrow funeral flags, armour, sun and moon, clouds and
cranes, and nobles. Heat syndrome of the lung may be mani­
fested by flushed right cheek; asthenia-syndrome by shortness
of breath and failure to regulate breath;dryness- syndrome by
dry throat; and wind syndrome by perspiration and aversion to
— 38 —
wind which may be improved in the morning and aggravated in
the afternoon and evening.
In qigong treatment of sthenia-heat syndrome of the lung,
it is advisable for the patient to practise the exercises of uttering
“si” and “chui" and, for the therapist, to guide the evil—qi of
the patient out of the body along the Lung Channel and the
Large Intestine Channel with pushing, pulling and guiding ma-
nipulations.Qiu Chuji of the Yuan Dynasty stated in his Yi
Shen Ji — She Sheng Xiao Xi Lun (Keep-fit Collections — On
Regime Information) , “phlegm in the lung should be drawn out
by uttering ‘si’, and unintentional uttering of ‘si’ is a sign of
disorder” . For treatment of asthenia syndrome of the lung, ei­
ther self- practice of qigong or outgoing-qi therapy should be
aimed at replenishing the spleen (the mother) to nourish the
lung and guiding qi back to its origin, the lung.
4. The spleen
The spleen is attributed to earth of the Five Elements,
Kun-Gen of the Eight Diagrams, W u-Ji of the Heavenly
Stems and Chou, Chen, Wei and Xu of the Earthly Blanches.
It is sickle shaped, connecting with the stomach by way of the
membrane. Its main functions are transporting, distributing
and transforming nutrients,transporting nutrients or qi up­
wards,and controlling blood circulation and the activities of
the extremities and muscles. Lips reflect the condition of the
spleen. The mouth is the orifice to the spleen.One of the char­
acteristics of the spleen is its preference to dryness and aversion
to dampness. Failure of the normal transporting and trans­
forming functions of the spleen may lead to poor appetite, ab­
dominal distention, loose stool, or edema and retention of
phlegm. The sinking of qi of the middle-jiao due to deficiency
of the spleen is liable to cause shortness of breaths disinclina­
tion to talk, persistent diarrhoea, prolapse of anus or uterus,
gastroptosia, etc. Failure of the spleen to control blood circula­
tion because of deficiency may be manifested by bloody stool,
metrorrhagia and metrostaxis, and subcutaneous hemorrhage.
Qiu Chuji holds in his Yi Shen Ji - She Sheng Xiao Xi Lun
(Keep-fit Collections — On Regime Information) S p le e n dis­
eases should be treated by uttering ‘hu ’, which is effective for
removing evil and noxious qi accumulated in the spleen, and
helpful to digestion”. To treat insufficiency of the middle-jiao,
the therapist should emit outgoing-qi to Zhongwan (Ren 12)
and Huangting (the Lower Dantian) for reinforcement!
asthenia—heat syndrome of the spleen should be treated by
guiding qi along the Spleen Channel and the Stomach Channel
with pulling and leading manipulations to expel the evil—qi of
the spleen and stomach.
5, The Kidney
The kidney is attributed to north-water and regarded as
the Black Emperor. The two kidneys lie respectively on the two
sides of the spinal column, opposite to the navel. It is dark pur­
ple in colour, belongs to Kan of the Eight Diagrams, Ren and
Kui of the Heavenly Stems and Hai and Zi of the Earthly
Brunches and is interior-exteriorly related with the urinary
bladder. The kidney stores essence, controls the bones and
produces bone marrow, governs water metabolism and lire
from Mingmen (Du 4, gate of life) and regulates respiration.
The ear and the two yin (the anus and the external genital and
urethral orifice) are the orifice to the kidney, and the
— 40 —
kidney-energy flows to the brain.
Kidney disease is characterized by dark complexion, with­
ered teeth, big abdomen, heavy body, dyspnea, perspiration,
and moving qi below the navel which may be eliminated by
pressure. Heat syndrome is manifested by flushed cheeks; defi­
ciency syndrome by pain in the middle of the waist. According
to Qiu Chuji, the author of Yi Shen Ji - She Sheng Xiao Xi Lun
(Keep-fit Collections - On Regime Information), “Kidney dis­
ease should be treated by purgation through uttering ‘ chui ’
and by reinforcement through laying stress on inspiration. The
sluggishness and stagnation of kidney-qi can be relieved grad­
ually by uttering ‘chui’ with force”. That means qigong prac­
tice of the exercise uttering “chui” is effective for dredging the
kidney-qi and can improve its sluggishness and stagnation,
which belongs to the sthenia syndrome. The deficiency
syndrome should be treated by replenishing the kidney through
inhaling qi into the kidney and the waist. Decline of fire from
Mingmen,(Du 4) should be treated by emitting outgoing-qi to
the Lower Dantian and Mingmen (Du 4) with pushing and ro­
tating manipulations, so as to invigorate kidney-qi and replen­
ish the fire from the gate of life.

Essence, Vital Energy and Spirit

(Jing, Qi and Shen)

Essence (jing), vital energy (qi) and spirit (shen) constitute

the essential substances for the vital activities of the human
body. This theory is underlined by Lin Peiqin (1839) of the
Qing Dynasty, who wrote in his Lei Zheng Zhi Cai(Classified

41 —
Treatment) that “The treasures the body stores are nothing but
essence, vital energy and spirit”.
1. Essence (Jing)
According to the understanding of the medical doctors
and qigong masters of various generations, essence (jing) can
be classified as congenital and acquired.
(1) Congenital Essence (Primordial Essence)
Inherited from parents, congenital essence constitutes the
original substances of the human body, being the material basis
for growth, development and reproduction. Ling Shu - Jing
Mai (Miraculous Pivot —Channels and Vessels)sa.ys, “Essence
exists at the beginning of life”.
(2) Acquired Essence
,,It jrefers to essence derived from food. The spleen and
stomach transform food into essence and then transport it
through the channels and vessels to nourish the five viscera
(solid organs) and irrigate the six fu-organs (hollow organs).
Acquired essence is the material basis for the functional activi­
ties. Infused into the internal organs, it is called in traditional
Chinese medicine “essence from the five viscera and six hollow
organs”.
Congenital and acquired essence are interdependent and
mutual promotive. Only with the nourishment of the acquired,
can the congenital be enriched and play its role. On the other
hand, without the function of the congenital, the acquired can
by no means be transformed.
Much emphasis is laid on the role of essence in qigong
therapy. A common practice is called “transforming essence im
to qi”, which requires painstaking effort of the practitioner in
—42 —
training. To raise the quality of training, one should abide by
the principle of being moderate in sexual life in order to pre­
serve essence (turbid essence).
2. Vital Energy (Qi)
As it is the basic substance and the dynamic force for
maintaining normal life activities of the human body, vital en­
ergy (qi) implicates two aspects, material and functional. It is
also classied into congenital and acquired. Congenital vital en­
ergy (qi) is also named primordial vital energy (qi), which is in­
herited from parents and derived from congenital essence. Ac­
quired vital energy (qi) refers to the combination of the pure
vital energy (qi) one receives from air and the food essence
transformed into by the spleen and stomach. In the light of its
distribution and function, vital energy (qi) can be further di­
vided into four kinds: primordial qi, pectoral qi, nourishing qi
and defensive qi.
(1) Primordial Qi (Yuan—qi)
Also called original qi, congenital qi, kidney-qi and genu­
ine qi, this kind of qi includes congenital yang-qi and yin-qi. It
is innate or inborn, and is the original motive force lor main­
taining the normal growth and development of the human
body and for activating and promoting the functional activities
of the internal organs. This is what Ling Shu ~ Ci Jie Zhen Xie
(Miraculous Pivot - Acupuncture in Regulation of the Healthy
and Pathogenic Factors) says, “The genuine qi is obtained from
Heaven and is combined with food essence to nourish the
body”.
(2) Pectoral Qi (Zong—qi)
Pectoral qi is a combination of the fresh air inhaled by the
— 43 —
lung and the food essence derived by the spleen and stomach
from food. It is formed in the lung and accumulated in the
chest,bearing the function of helping the lung in respiration
and assisting the heart in blood circulation. So it is stated in
Ling Shu —Ci Jie Zhen Xie (Miraculous Pivot - Acupuncture in
Regulation of the Healthy and Pathogenic Factors), “If pectoral
qi fails to descend, blood in the vessels will congeal and
stagnate”.
(3) Nourishing Qi (Ying-qi)
Nourishing qi is one kind of the substances derived from
food essence. It enters the vessels to join the blood as one com­
ponent and, as the name implies, produces blood and nourishes
the wljole body along with the circulation of blood.
(4) Defensive Qi (Wei—qi)
Defensive qi is one part of the substances composing
yang-qi (positive qi) of the human body. It originates in the
Lower-jiao (the Lower Warmer), is enriched in the
Middle-jiao (the Middle Warmer) and distributed in the Up­
per-jiao. It is innate, coming from yang-qi (positive qi) stored
in the kidney, as the saying holds, “ Defensive qi comes from
the Lower-jiao”. In the process of its functional activities, it re­
lies on the continuous replenishment of food essence in the
Middle—jiao. Defensive qi circulates not inside but outside and
along the channels and vessels to all parts of the body to warm
and nourish the internal organs and the skin and hair, and to
regulate the opening and closing of the points and sweat pores.
(5) Qi of qigong
This kind of qi is called “ internal qi” or “ external qi”
(outgoing-qi) of qigong. It is a combination of primordial qi,
— 44 —
pectoral qi, nourishing qi and defensive qi, which, through
practice of the three regulations (posture, respiration and mind
concentration), develops its special function with increased en­
ergy, and can gather, disperse and conduct exchanges with qi
outside the body.
1) Qi and Qi Field
After qi of qigong has been trained and refined, it will be­
come strong and be able to circulate inside the body, forming a
certain “field” as that formed by the flow of electricity. It can
exchange with, response to and activate qi of nature. Everyone
has qi and his own qi field; the individual difference lies in the
degree of perception to qi and the amount of its energy. The di­
rection, intensity and frequency of the flow of the internal and
external qi influence the physiological activities of the human
body all the time.
There exists a regular system of internal qi within the hu­
man body, which is composed mainly by channels, collaterals
and their points. This internal qi system is closely related to the
thinking activities of the brain. Though it can not be observed
by the eyes through anatomy as can be done for internal
organs, nerves, muscles and other tissues under modern condi­
tions of scientific experiment, the shape, nature, rhythm, direc­
tion and tensity of this system as well as of the internal and ex­
ternal qi can be perceived by the qigong adept who is especially
sensitive to perception of qi. And because of this, Li Shizhen, a
distinquished pharmacologist and scientist of the Ming Dynas­
ty (1368 - 1644) holds in his book Qi Jing Ba Mai Kao(Re-
search on the Eight Extra— Channels), “ The inner scene and
channels can only be perceived by those who can see things by
— 45 —
inward-vision."
2) The Circulation of Qi
Internal qi circulates in the channels and collaterals in the
direction of the course of the Twelve Channels, being in order
and interior-exleriorly related to them. The course of the
Twelve Regular Channel is: the Three Yin Channels of Hand
run from the chest to the hand, the Three Yang Channels of
Hand from the hand to the head, the Three Yang Channels of
Foot from the head to the foot, and the Three Yin Channels of
Foot from the foot to the abdomen and chest (Fig. 2-2).
Through training of the
three regulations, the internal
qi wilj be able to circulate not
*•

only qlong the course of the

channels, but also against
them or along several chan­
nels at the same time toward
one direction to one area and,
inducting or being inducted
by qi of the natural world, to
form a qi field. For example,
if the right side of the body is
yang (positive) and the left is
yin (negative), the ascending
of qi at the left and des­ Fig. 2—2 The Course o f the Yin
and Yang Channels
cending of it at the right with
response to qi of the natural world will form a left-descending
and right- ascending qi field outside the body (Fig. 2-3).

— 46 —
Fig. 2—3 The Q¡ Field of the Human Body
External qi refers to the outgoing internal qi emitted by
the experienced qigong practitioner under the control of his
will. This kind of qi takes form and changes its shape, nature,
circulating direction and frequency following the will of the
practitioner.
3) The Characteristics of Qi
The following characteristics are summarized based on the
conclusion made by the ancients and the author ’ s personal ex­
periences in practice, observation and experimental studies.
Universality-. Zhang Jiebin of the Ming Dynasty
(1368-1644) held in his book Lei Jing Tu Yi - Yiyi (Illustrated
— 47 —
Supplementary to the Classified Canon - Application of the
Book of Changes to Medicine) that “ Qi of Heaven is that of
man; the body of man is that of Heaven”. Similar remarks were
made by Tang Rongchuan of the Qing Dynasty (1644-1911) in
his book Yiyi Tong Lun (A General Treatise on the Application
of the Book of Changes to Medicine), saying, “All things in the
universe that rely on qi for their growth originate from qi of the
congenital divinatory diagrams”. These statements explain that
qi is a kind of substance existing all over the cosmos and in all
animals and plants of the natural world. It is generated from
and influenced by qi of Heaven and Earth.
Systematism-. Lei Jing Tu Yi - Yiyi (Illustrated Supplemen­
tary tq the Classied Canon - The Application of the Book of
Changes to Medicine) by Zhang Jiebin says, “Qi of Heaven is
that of man. ... The human body is a small universe” . This
means qi of Heaven, Earth and man is not only inter-linked,
but also exists as a system within the human body — “a small
universe” . Like the respiratory, circulatory and digestive sys­
tems, the system of qi has its own organizational structure and
law of activity, bearing the responsibility of regulating the func­
tions of the organs and tissues and the adaptability to the out­
side environment of qi, so as to absorb qi beneficial to the hu­
man body and expel that harmful to it.
Transmissibility-. Qi has the nature of extending, dissemi­
nating, diffusing and flowing. It circulates endlessly and period­
ically.
Excitation-. When the outgoing-qi of the therapist acts on
the channels and points of the patient, it can stimulate and ac­
tivate the patient’ s muscles and tissues to arouse movement
— 48 —
and sensation, which may last for a certain period of time.
Synchronism-. Qi posseses the nature of synchronism.
When the frequency and nature of outgoing-qi are similar to
those of the patient’ s qi, resonance and synchonism may be
triggered and the patient’ s qi activities can he activated and
regulated rapidly. In patiens or practitioners who are not so
sensitive to qi, this reflect may also be obtained after repeated
treatment with outgoing qi or after some qigong practice.
Sensitivity People vary in sensitivity to qi. Those with
high sensitivity may receive outgoing-qi immediately or be lia­
ble to be influenced by qi of animals, plants and other things of
the outside world. Those with low sensitivity may have diffi­
culty to perceive qi. And in some, though they do not perceive
qi, they may be influenced by qi all the same.
Controlment Qi of the human -body can be controlled.
This is easy for the adept of qigong. However it is not all the
case. As mentioned in Ling Shu - Jiu Zhen Shi Er Yuan
(Miraculous Pivot—Nine Kinds o f Needles and Twelve
Source-points) “He who understands the pivot of qi can regu­
late qi readily, while he who does not understand the pivot can
not regulate qi at all”.
3. Spirit (Shen)
Spirit, or vitality, is a general term for the life processes of
the human body. It refers to the appearance of mentality, con­
sciousness and the external conditions of essence (jing) and vi­
tal energy (qi) of the internal organs. The life activity of the
human body depends on essence (jing) and vital energy (qi) as
its material basis. It can be said that spirit is developed from es­
sence and qi. For example, Ling Shu - Ben Shen (Miraculous
| 49-—
Pivot — The Original Spirit) says, “ The intercourse between
two kinds of essence produces spirit”. Ling Shu —Ping Ren Jue
Gu (Miraculous Pivot The Fast by Normal Man)holds./that
-

“Spirit is the essence of grain and water (food)” - So, that which
derives from congenital essence is taken as yuan shen
(primordial spirit or mentality), which further develops with
the nourishment of the essence of food, while that which bears
thinking and conciousness is taken as shi shen (perceptual
spirit).
4. The Relationship between Essence, Vital Energy and Spirit
and qigong Practice
Shou Shi Chuan Zhen (Portraiture o f Longevity) written
by Xu Wenbi of the Qing Dynasty (1644 — 1911) states, “Es­
sence is what nourishes the body; qi is what circulates through­
out the body; and spirit is what governs the body” . And
“Primordial essence is innate true essence, not reproductive es­
sence; primordial qi is energy in the void, not inhaled air; and
primordial spirit is original soul, not that of thinking. The
so-called primordial essence, primordial vital energy and
primordial spirit are those congenital which originate before
birth, while the productive essence (turbid essence), air inhaled
and thinking and consciousness (perceptual spirit) are
acquired, which develop after birth”.
The concept of essence, vital energy and spirit is different.
However, they are inter-linked and mutual promotive. Of the
three, essence is fundamental, vital energy is motive and spirit
is dominant.
The training and regulating of essence, vital energy and
spirit are of great importance in qigong practice and
— 50 —
outgoing-qi therapy. There existed in ancient times methods of
accumulating and refining essence, invigorating and regulating
qi and preserving spirit, which are commonly called “refining
essence into qi’ , “ refining q¡ into spirit’ and the like.
Specificaly speaking, qigong practice is to train the acquired
turbid essence, the perceptual spirit and the inhaled air in order
to replenish the primordial so that life can be prolonged and
diseases can be prevented and cured.

The Channels and Collaterals

Channels and collaterals are the passageways or routes by

which the points per se, the points and internal organs, the in­
ternal organs and sense organs (eye, ear, nose, tongue, etc.),
and the internal organs per se are interlinked with each other.
Only by circulating along the channels and collaterals and link­
ing with qi of the outside world through the skin and points,
can the human qi play its normal role. The passageways of the
channels and collaterals, together with the function of qi, con­
stitute a particular channel-qi system within the human body,
a system according to which and on which outgoing-qi
therapy is carrird out so that qi activities can be facilitated,
dredged and regulated, and evil—qi can be expelled.
The network of channels and collaterals consists of chan­
nels, collaterals and their affiliated parts such as tendon chan­
nels and skin zones. Channels include the Twelve Regular
Channels running through the muscles and flesh of the body,
the twelve branches of the regular channels and the Eight Extra
Channels not being considered as regular. The collaterals refer

— 51
to the Fifteen Reticular Branch Conduits of Channels (All the
Twelve Regular Channels, the Du Channel, the Ren Channel
and the Great Reticular Conduit of the Spleen have one of
these conduits), the horizontal collaterals and the minute
collaterals. The Twelve Tendon Channels do not run into the
internal organs, while the Twelve Skin Zones are linked only to
the channels. All these constitute a communicative network
within the body and between the body and the outside world.
1. The Twelve Regular Channels
As the Three Yin Channels and Three Yang Channels of
Hand and Foot are the principal part of the channel doctrine,
they are given the name of "The Twelve Regular Channels",
whic|i include the Lung Channel of Hand-Taiyin, the Heart
Channel of Hand-Shaoyin, the Pericardium Channel of
Hand-Jueyin (the Three Yin Channels of Hand); the Large In­
testine Channel of Hand-Yangming, the Small Intestine
Channel of Hand-Taiyang, the Sanjiao Channel of
Hand-Shaoyang (the Three Yang Channels of Hand); the
Spleen Channel of Foot—Taiyin, the Kidney Channel of
Foot-Shaoyin, the Liver Channel of Foot-Jueyin (the Three
Yin Channels of Fool); and the Stomach Channel of
Foot-Yangming, the Urinary Bladder Channel of
Foot-Taiyang, the Gallbladder Channel of Foot-Shaoyang
I
(the Three Yang Channels of Foot).
I At the extremities, the yin channels run along the medical
aspect, while the yang channel along the lateral aspect. As the
medial aspect of the extremities are divided into anterior, mid­
dle and posterior sides, the yin channels running along these
sides are called Taiyin, Jueyin and Shaoyin respectively. The
— 52 —
lateral aspect is also divided into the above three sides, and the
yang channels running along them are called yangming,
shaoyang and taiyang accordingly. At the torso and head, the
three yang channels of hand and foot are distributed along the
anterior, lateral and posterior sides of the head and torso, while
the three yin along the chest and abdomen (Fig. 2-4).
Each of the Twelve Regular Channels pertains to a certain
viscerum. The yang channels pertain to the hollow organs and
communicated with the solid while the yin channels pertain to
the solid and communicated with the hollow. This forms an in­
terior-exterior (yin-yang) relationship of communication. All
the channels are inter—linked with each other and bear the re­
sponsibility of a thorougfare, along which spread the points-----
the locations for qi and blood to circulate to the surface of the
body.
The motion of qi and blood within the Twelve Regular
Channels is circulative and continuous, starting from the Lung
Channel of Hand-Taiyin, passing through all the others to the
last----- the Liver Channel of Foot—Jueyin, and then to the
Lung Channel of Hand—'Taiyin again to restart the cycle. The
terminus of one channel connects with the starting point of an­
other, forming an endless cycle in the order of: the Lung Chan­
nel of Hand—Taiyin the Large Intestine Channel of
Hand-Yangming -»-the Stomach Channel of Foot-Yangming
-*-the Spleen Channel of Foot-Taiyin --«-the Heart Channel of
Hand-Shaoyin -*■ the Small Intestine Channel of
Hand-Taiyang -*• the Urinary Bladder Channel of
Foot-Taiyang *the Kidney Channel of Foot—Shaoyin ~*-the
Pericardium Channel of Hand-Jueyin,-*- the Sanjiao Channel
— 53 —
of Hand-Shaoyang -» the Gallbladder Channel of Foot
Shaoyang — the Liver Channel of Foot-Jueyin *- the Lung
Channel of Hand Taiyin.
Fig. 2—4 The Distribution o f the Fourteen Channels
2 The Eight Extra Channels
“The Eight Extra Channels” is a general term for the Du,
Ren, Chong, Dai, Yinwei, Yangwei, Yinqiao and Yangqiao
Channels. They have neither direct connection nor
interior-exterior relationship with the internal organs. Gener­
ally speaking, their physiological function is to regulate qi and
blood of the Twelve Regular Channels.
(1) The Du Channel
The Du Channel is regarded as “the sea of yang channels”
because it governs all the yang channels of the body. It origi­
nates in the lower part of the abdomen, makes its downward
way through the perineum, and then ascends along the middle
of the spinal column to the brain, where it continues to ascend
to the vertex and descend along the midline of the head to the
apex of nose, then the point Renzhong (Du 26) and lastly the
point Yinjiao (Du 28)[see Fig. 2-4(2)].
(2) The Ren Channel
As it takes charge of all the yin channels of the body, it is
regarded as “ the sea of yin channels”. The Ren Channel origi­
nates in the lower abdomen, descrads through the perineum,
then ascends along the midline of the abdomen and chest to the
throat and the mandible, where it separates into two branches
which turn so round the mouth and up to the inferior regions
of the eyes [see Fig. 2-4(1)].
(3) The Chong Channel
The Chong Channel extends to the anterior, posterior,
upper and lower part of the body, and is able to regulate qi and
blood of the Twelve Regular Channels, so it is termed “the sea
of the Twelve Regular Channels” . This channel originates in
the lower abdomen, descends and emerges at the perineum, and
then ascends through the spinal column. The superficial branch
of it passes through the point Qichong (St 30), meets the Kid­
ney Channel of Foot-Shaoyin, and ascends along both sides of
the umbilicus to the throat, where it goes round the lips (Fig.
2-5).
(4) The Dai Channel (The Belt Channel)
Running transversely round the waist like a belt, the Dai
Channel binds and joints all the channels of the body. It starts
from the lower border of the hypochondrium and runs trans­
versely round the waist (Fig. 2-6).
Fig. 2-5 The Chong Channel
(5) The Yinwei Channel
The Yinwei Channel lies
in the interior and serves to
maintain and communicate all
the yin channels in the interior
of the body. This channel
starts from Zhubin (K 9, a
point of the Kidney Channel
running along the medial as­
pect of the shank), ascends
along the midline of the inter­
nal aspect of the lower extrem­
ities to the lower abdomen,
where it passes Fushe (Sp 13) F‘g•2-7 T he Yingwei C hannel
and Daheng (Sp 15) and the
-57-
ribs to Qimen (Liv 14, a point of the Liver Channel) up to the
chest. It then turns to go obliquely to the neck to join the
points Tiantu (Ren 22) and Lianquan (Ren 23) (Fig. 2—7).
(6) The Yangwei Channel
The Yangwei Channel lies superficially and serves to
maintain and communicate the superficial yang channels of the
body. The channel starts from Jinmen (UB 63) of the Urinary
Bladder Channel, goes upward to Yangjiao (UB 35) of the
Gallbladder Channel, ascends along this channel to Bishu (a
point inferior to the iliac crest) and then along the posterior as­
pect of the libs to the posterior end of the axillary fold, then the
shoulder upwards to meet the points Yamen (Du 15), Fengfu
(Duéló) and Fengchi (GB 20), where it ascends along the
Gallbladder Channel to the vertex, and ends at Yangbai (GB
14) (Fig. 2-8).
(7) The Yinqiao Channel
This channel controls the yin of the left and right sides of
the body. It originates from the point Rangu (K 2) at the
medial side of the foot, passes through Zhaohai (R 6) to the
superior borber of the medial malleolus, where it ascends along
the medial aspect of the lower limb, passes through the
perineum, the adbdomen and chest to Quepen (St 12). Then it
continues its way and passes the anterior aspect of Renying (St
9) and the medial side of the zygomatic region and reaches the
inner canthus of the eye, where it meets with the Channel of
Hand-Taiyang and the Yangqiao Channel (Fig. 2-9).
Fig. 2 -8 The Yangwei Channel Fig. 2- 9 The Y inqiao Channel
(8) The Yangqiao Channel
This channel controls the
yang ol the left and right sides of
the body. It originates at the
point Shenmai (UB 62) below
the external malleolus, makes its
way upward along the lateral
aspect of the lower limb to
Juliao (femur, UB 29), which is
located above the iliac bone, to
the posterior aspect of the
hypochondrium. Via the should
and neck, it goes up to Dicang
(St 4) at the corner of the
mouth, then passes Juliao (St 3) Fig’2-10 The Yangqiao Channel
59 —
and Chengqi (St 1) to Jingming (U B 1), where it ascends into
the hairline, goes behind the ear, meets the Gallbladder Chan­
nel and ends at Fengchi (G B 20) (Fig. 2-10).
3. The Collaterals
The collaterals are the branch conduits from the channels.
They spread all over the body like a net. While the channels be­
long to the interior, lie deeper and are thicker, the collaterals
are superficial and much thinner. The main function of the
collateral is to transfuse qi and blood of the channels to all
parts of the body to nourish the tendon, bone, skin and the five
sense organs (nose, eye, lip, tongue and ear), and to link the in­
terior with the exterior. The large one are altogether fifteen in
number, i.e., the twelve from the Twelve Regular Channels
respectively, plus the other three from the Du, Ren and Spleen
Channels. These fifteen collaterals are all horizontal, con­
necting the internal and superficial channels.
4. The Twelve Tendon Channels
The tendon channels are of tendon-flesh nature affiliated
to the system of channels and collaterals. They lie along the
four extremitis, the body surface, the chest and abdomen. They
do not enter the internal organs. Physiologically they mainly
coordinate the movement of the limbs and bones.
5. The Skin Zones
The Skin Zones are the superficial parts of the system of
the channels and collaterals. Although the channels lie within
the flesh and muscles, not superficially near the skin, the
collaterals from the channels go everywhere. Qi and blood at
the skin part right rely on the collaterals for nourishment. So
physiologically, the body surface is divided into twelve zones
based on different channels and their collaterals. These divi­
sions are called the Twelve Skin Zones.
6. The Application of the Theory of Channels and
Collaterals to Outgoing-qi Therapy
Without knowing the doctrine of channels and collaterals,
a qigong therapist can neither conduct the practice of training
qi, guiding qi and emitting qi nor can he carry out differential
treatment of patients, just as the old saying holds, “Without the
understanding of the viscera, channels and collaterals, mistake
will follow whenever one starts to talk or act”.
(1) Guiding qigong Practice
Zhen Jiu Zhi Nan (A Guidebook on Acupuncture and
Moxibustion) says “He who intends to learn acupuncture must
take up exercises first. ...the skill of sitting in quiescence, to
realize the circulation of qi along the channels and collaterals
and the opening and closing of points so that he can have a
good ground in acupuncture practice and can be clear-minded
in determination of points. Otherwise he may have no idea of
where to operate.” This means qigong practice can help to un­
derstand the circulation of the channel qi within the human
body, for it actually can facilitate a smooth flow of qi and
blood along all the channels and collaterals, or in other words,
the circulation of qi can be controlled by will.
The Eight Extra Channels, especially the Du and Ren
Channels, are of utmost importance in qigong practice. Zhang
Ziyang, lived in Song Dynasty (420—479), explained this in his
book Ba Mai Jing(The Eight Extra Channels), saying, “ The
Eight Extra Channels of the common people are of yin natuxe
and are closed. Only the spirit immortals have theirs burst open
— 61 —
with yang-qi (positive energy). So they get the knack. The
Eight Extra .Channels are the root of the main congenital
channels and the ancestor of qi. ”Li Shizhen (1578) stated in his
Qi Jing Ba Mai Kao(Reserch on the Eight Extra Channels),
“The Ren Channel and Du Channel are the prime meridians of
the human body, the routes along which the qigong adepts
make the yang-fire and yin-materials go up and down, and
the home where the Kan-water and Li-fire have their inter­
course.” The practitioners generally refer to the sensation of
channel qi flowing along the Ren and Du Channels as the
“small circle of qi” and that along the Ren and Du channels as
well as the Twelve Regular Channels as the “large circle of qi”.
(2) Guiding Emission of Qi
The Training of guiding qi and emitting outgoing-qi
comprises the training of qi circulation within the channels and
collaterals, tendon collaterals and skin zones. Only when one is
able to control the circulation, the coming in and going out and
the spread and convergence of qi voluntarily, can he carry out
emission of outgoing-qi.
The channels and their branches, the extra channels, the
tendon channels and the skin zones altogether compose a qi
circulation whole or a channel-collateral -q i system of the
human body. This system interlinks the interior and the exteri­
or, the upper and the lower, the left and the right, and extremi­
ties, bones, internal organs and all tissues of the human body,
making the human body a complete, systematic organic
whole,a structure closely bound up with “ qi” of the natural
world by way of the skin zones and points, and a three-in-one
combination of the “three gifts”-----Heaven, Earth and man.
— 62 —
So the practitioner of qigong can, besides training the circula­
tion of qi of his own, absorb qi which is beneficial to his health
frpm the natural world to replenish and facilitate qi within his
body- As regards outgoing-qi therapy, it means that the
therapist mobilizes and activates qi of the natural world and
that of the patient with his own qi to get the patient ’s qi active,
then regulates it with the method of purgating the excess and
replenishing the deficiency, dredging the channels and leading
qi back to its origin.

Section Two Application of the Book of Changes

to Medicine and Outgoing—qi Therapy

The theory of application of the Book of Changes to med­

icine is one of the principle guiding Qigong outgoing-qi
therapy. One who knows only the science of medicine without
the understanding of the Change or vice versa can speak noth­
ing of treatment of diseases by emission of outgoing-qi, for
outgoing-qi therapy is the application of a clinical combina­
tion of the philosophy of the Change, medicine and qi which
requires the therapist firstly has a deep understanding of the
doctrine of exchanges and changes between the universe
(Heaven and Earth) and the human being, the (Taoist) theory
and skills of training qi and cultivating oneself, as well as the
modern physiology and pathology of the human body. Just as
stated by Zhang Jiebin (1624) in his book Lei Jing Tu Yi (Illus­
trated Supplementary to the Classified Canon), “ Without the
understanding of the Change one is not worthy of the name of
an imperial physician.” According to Zhang Jiebin, the truth of
—63 —
the universe lies in the creation of all things with yin—qi and
yang-qi while the truth of human being lies in growth and de­
velopment of bones with yin—qi and yang—qi, both being the
consequence of movement, rest, waning and waxing of yin and
yang. So he also stated that “the similarity of medicine and the
Change in their origin is the similarity of them in their varia­
tion”, “the philosophy of the Change implicates that of medi­
cine, and the philosophy of medicine benefits from that of the
Change”, and “the variation of the Change rests with the uni­
verse while the application of medicine rests with the human
being”.

The Eight Diagrams

#
1. The Composition of the Eight Diagrams
Xici,a chapter of the book Zhouyif The Book of Changes)
states “Yi (the change) has Taiji (The Great Ultimate);Taiji ar­
ticulates itself into two principles; the two principles articulate
themselves into four symbols; and the four symbols articulate
themselves into eight diagrams”. The ancients believed that the
Chaos (the nihility) when Earth was separated from Heaven
was the phenomenon of Taiji (The Great Ultimate). The
movement of Taiji produced the two principles of yin and
yang. Yin—qi and yang—qi then developed and transformed
themselves into the four symbols of Taiyin, Shaoyin, Taiyang
and Shaoyang, which in turn articulated into the Eight Dia­
grams of Qian, Kun, Kan, Li, Zhen, Dui, Xun and Gen repre­
senting Heaven, Earth, water, fire, thunder, marsh, wind and
mountain, which then divided into sixty—four diagrams and
then m o r e , in a b i n a r y system, to the infinite (Fig. 2 - 1 1 ) .

Fig. 2—11 The Sequence o f the Eight Diagrams

2. The Congenital Eight Diagrams
Another term for the Congenital Eight Diagrams is Fu
Xi' s Eight Diagrams,with which Heaven and Earth are
orientated based on Qian and Kun. In the Congenital Eight
Diagrams, Heaven and Earth, wind and thunder, water and
fire, and mountain and marsh are all defined as couple yin and
yang opposite to each other (Fig. 2-12). This kind of diagram
is taken as the body aspect which governs qi and can generate
all things.
3. The Acquired Eight Diagrams
Another term for it is King Wen’s Eight Diagrams, with
which south and north are orientated based on Li and Kan. In
the Acquired Eight Diagrams, the five orientations of east,
west, south, north and centre and the five elements of metal,
wood, water, fire and earth are all matched with the Eight Dia­
grams (Fig. 2-13). This kind of diagram is taken as the applica-
- - 65
tion aspect, which controls movement and is able to form all
things.
Qian
1st

I I
l l i ' avon
0; \
V

i i ^ %■
=r w
1 I £ f ! l

M U«y

%?

ms
uny

Fig. 2 -1 2 The Congenital Eight Diagrams

South

Li
Fire
'
V
VI I
West

iS | I

q m«\n

Fig. 2 -1 3 The Aquired Eight Diagrams

— 66 —
4. The Essential Factors of the Eight Diagrams
The Eight Diagrams are matched with yin and yang, the
Five Elements, male and female, the body, the internal organs
and the number in a way of classification and analogy to sum­
marize and explain the interrelations between all the things
(Table 2-2).*1
Table 2-2 The Essential Factors of the Eight Diagrams
Eight Qiqn Kun Zhen Xun Kan Li Gen Dui
Diagrams
Picture - ~ = —
--- --- ~
Appearance Three Three A One Unbroken Broken An One
unbroken broken vessel broken in the in the inverted broken
lines lines line middle middle bowl line
below above
Congenital South North North­ -South­ Weat East North­ South­
positions east west west east
Aquired North­ South­ East South­ North Sorth North­ West
positions west west east east
Sequence Father Mother Eldest Eldest Middle Middle Youngest Youngest
son daughter son daughter son ddaughter
The body Head Abdomen Foot Thish Ear Eye Hand Mouth
Internal Large Spleen G a ll- Liver Kidney Heart Stomach Lung
Organs Intestine bladder
Five Metal Earth Wood Wood Water Fire Earth Metal
Elements
Yin-Yang Yang Yin Yang Yin Yang Yin Yang Yin
Congenital One Eight Four Five Six Three Seven Two
number
Acquired Six Two Three Four One Nine Eight Seven
number

5. The Application of the Eight Diagrams

(1) The Eight Diagrams and the Configuration of the
Human Body
— 67 —
All things, from the universe in a macroscopic concept, to
animals, plants and all parts of the human body in a specific
concept, may be viewed as individual models of the Eight Con­
genital Diagrams. They emanate from the models and take
shape of their own “bodies” , As it should be, “bodies” are di­
vided into live and dead. The live body emanates from qi, while
the dead body has no qi. Things without qi will lose their vitality.
The physique of the human body is the body of the Eight
Diagrams. Qian is regarded as Heaven which belongs to yang.
As the head is on the top of the human body, it assumes the
appearance of Heaven, with the nose as a passage for respira­
tion and a link with the Heavenly-qi. And as all the Three
Yang Channels run up and converge at the top of the head and
take charge of the functional activities of the whole body, Qian
should be corresponded with the head. Kun is regarded as
Earth which belongs to yin. The abdomen is taken as the oppo­
site of the head. All the Three Yin Channels converge in the
abdomen which also pertains to yin, so Kun should be coupled
with the abdomen. With the head as Qian and the abdomen as
Kun, a yin-yang body with one yin and one yang is
configurated. As to the Zhen Diagram beside Qian, it has one
yang at the bottom, appearing to be yin with one yang. Tang
Rongchuan of the Qing Dynasty (1644-1911) said in his works
Yiyi Xiang Jie( Detailed Explanations of Application o f the Book
of Changes to Medicine)/1 If yang is exuberant at the
Lower-jiao, the feet will be warm” . Yang-qi (positive qi) of
the human body originates at the lower part, so Zhen should be
coupled with the foot. The Xun Diagram beside Qian is of yin
nature with one yin at the bottom; yang has yin growing at its
bottom and yang should be at the upper and coupled with the
Liver Channel of Jueyin. The liver is in charge of the tendons
and the main tendons extend downward to the thigh, so Xun
couples with the thigh to correspond with Zhen, also forcing a
pair of yin and yang. Kan is regarded as water, belongs to yin
and couples with the kidney. The kidney has its upper orifice in
the ear which, with a thin membrane to hold yang-qi, can hear
sound. Kan looks full in the middle, so it is coupled with the
ear. Li is regarded as fire which belongs to yang and is related
to heart—fire. Fire manifests itself in the eye. One awakens at
day time when the heart—vitality comes out into the eye.So the
eye should be coupled with Li.The ear and the eye, one being
yin and another yang, form the main sense organs of the hu­
man body .The Gen Diagram is regarded as yang; yang comes
out of yin and stays at the upper. In his works Yiyi Xiang Jie
(Detailed Explanations o f Application o f the Book of
Changes to Medicine), Tang Rongchuan stated, “ The
lucid-yang ascends from the gallbladder into the stomach and
spreads externally to the hand.” The hand has the appearance
of stopping things, so Gen is coupled with the hand. The Dui
diagram is of yin nat ure, which controls the generation of fluid.
With an opening at its upper line, Dui pértains to the lung. The
lung-qi comes out of the mouth and nose, and fluid gushes in
the mouth, so the mouth should be coupled with Dui. Gen and
Dui, or the hand and the mouth, being one yin and one
yang, form a pair of main functional organs.
Because every specific portion of the human body em­
braces the message of the whole body, this portion, even its in­
dividual cells, can be explained with the Eight Diagrams. One
example is the points arranged based on the Eight Diagrams in
child massage, which expresses the relationship between the

— 69 —
%

eight points (diagrams) and the internal organs (Fig. 2-14).

The explanation of the human body according to the Eight Di­
agrams concretely embodies the body aspect, application as­
pect, qi and movement of the Congenital and Acquired Eight
Diagrams, indicating the law that the human being is linked
with Heaven and Earth, and that Heaven, Earth and man are
one.
(2) The Eight Diagrams
and the Congenital and Ac­
quired Qi
Tang Rongchuan of the
Ming Dynasty (1644 — 1911)
says in his book Yiyi Xiang
Jie (¡detailed Explanations oí
Application of the Book of
Changes to Medicine), “ At
the embryonic phase, man
first develops the head, Fig. 2-14 The Eight Diagrams
which is termed in the Eight as Points for Child
Diagrams as Qian-one, then Massage (Tuina)
the lung as Dui—two, and in turn, the heart as Li-three, the
liver and gallbladder as Zhen-four and Xun-five
respectively, the kidney as Kan—six, the stomach and intes­
tines as Gen-seven, and last the muscles as K un-eight ... a
process that corresponds with the image of the Eight Dia­
grams” . From the Eight Diagrams, the process of qi transfor­
mation of the embryo can be perceived. So he said again, “Dur­
ing the process of development, the fetus in the first month is
only a bit of yang-qi, the source of life process which corre­
sponds with Qian—one; in the second month, qi transforms into

— 70
liquid which corresponds with Dui-two and controls the body
fluid, in the third month, qi and fluid combine with each other
and transform into heat in correspondence with Li-three; in
the fourth month, the fetus begins its movements in correspon­
dence with Zhen-four; in the fifth month, the fetus begins its
fetal respiratory movement along with maternal respiration in
correspondence with Xun-five; at the sixth month, the
amniotic fluid becomes sufficient in correspondence with
Kan-six; at the seventh month, the fetal stomach and intestines
develop in correspondence with Gen-seven; and at the eight
month, the muscles and fleshes are formed, which is in corre­
spondence with Kun-eight”. So the fetus makes its original qi
substantial and the physique complete in eight months in its
mother’ s body, and attains all the fetal development in ten
months. The above-mentioned may be taken as an example
which, through the formation of a human fetus, explains the
philosophy that the Congenital Eight Diagrams governs the
body and qi. It is for this reason that when outgoing-qi
therapy is applied, the correspondence relationship between yin
and yang should be taken into full consideration in selection of
points and channels for emission of qi, digital point-pressing
or acupuncture. Only in this way, can yin and yang be well reg­
ulated and diseases be cured.
In its maternal body when its physique is not completed,the
child transports, transforms and produces qi and blood mainly
relying on the function of the Eight Extra-channels, while the
Twelve Regular Channels are in the process of gradual devel­
opment. And when the child leaves its mother’ s body and
comes into the world of qi (atmosphere), it begins to accom­
plish the circulation of qi and blood relying on the Twelve

— 71 —
Regular Channels, while the Eight Extra-channels only func­
tion to regulate the channel qi. Or to put it differently, the
Eight Extra—channels may be considered as the body aspect
and the original qi of the Congenital Eight Diagrams, and the
Twelve Regular Channels as the application and transportation
aspects of the Acquired Eight Diagrams. And this is taken as
the principle guiding Qigong practice and treatment of clinical
cases. In Qigong practice, the opening of the circulation of qi
along the Ren and Du Channels as well as the Eight
Extra-channels and the transformation of the mouth—nasal
respiration into patent one is actually a process of transforma­
tion towards the congenital aspect. Similarly, illnesses are di­
vided into congenital and acquired.In case of congenital
insufficiency of qi or disorder of qi activities, it is advisable to
dredge the Eight Extra—channels to regulate and consolidate
the primordial qi; while for acquired diseases of the internal or­
gans, channels or vessels and qi, satisfactory curative effect can
only be obtained when the selection of points and the methods
of emitting qi are determined according to the characteristics of
qi circulation in the Twelve Regular Channels. No doubt, nei­
ther the congenital nor acquired factors should be neglected
owing to the fact that the origination and development of dis­
eases may result from both the congenital and acquired factors,
the factors which are interdependent and mutually influential.
The practice of the “small circle of qi”, according to the il­
lustration of the Acquired Eight Diagrams, is called taking
Kan to fill Li, the intercourse between yin and yang, or the
coordination of water and fire. On the other hand, the practice
of the “large circle o f qi” is based on the Congenital Eight Dia­
grams, known as the intercorse between Qian and Kun.How-

— 72 —
ever the alchemists always have the two diagrams Kan and Li
in mind because they are positioned at Mao and You of the
Earthly Branches. So the large circle of qi is also called
Mao—You circle of qi.
(3) The Eight Diagrams and the Development of Male
and Female
Shang Gu Tian Zhen Lun (On the True Heaven in the
Ancient Times) of the book Su Wen ( Plain Questions) says,
“ In female, the kidney-qi becomes substantial at the age of
seven and menarche begins at double-seven (age fourteen);
in male, kidney-qi is full at the age of eight..., and sexual func­
tion begins at double-eight (sixteen) when the kidney-qi is
substantial . The reason why eight and seven are used for
male and female as the base for analogizing the life process of
birth, growth, adulthood and decline can be ascribed to the
number in the Eight Diagrams. Kui of the Heavenly Stems cor­
responds with the sexual function and is regarded as water, and
as the kidney is ascribed to water too, it is then taken as
Kan-water in the Eight Diagrams. The Gen Diagram
means young male and is given the number eight in the Ac­
quired Eight Diagrams, Dui Diagram means young fe­
male and is given the number seven in the Acquired Eight Dia­
grams. Again, why it is believed that the sexual functions of
male begin at double—eight (sixteen) and of female at
double-seven (fourteen)? The reason lies in that in the Congen­
ital Eight Diagrams, the number for male is counted starling
from the Gen Diagram leftwards to the number sixteen while
for female is counted starting from the Dui Diagram
rightwards to the number fourteen, both ending just at the po­
sition of the Kan Diagram, which indicates kidney-water (Fig.

73 —
4

2—15). As is stated in Yiyi Xiang Jie (Detailed Explanations of

Application of the Book of Changes to Medicine) written by
Tang Rongchuan, “In ‘ Canonof Internal Medicine’,, (it is re­
corded) the number eight for male and seven for female, but no
schools give correct explanations and it is not known that be­
fore the sexual functions begin, male and female are just young
boy and young girl- Actually, it should be explained in response
with the Gen and Dui Diagrams, from which the number for
male and female is counted respectively”.

Fig. 2—15 The Relationship between the Sexual Function

of Male and Female and the Eight Diagrams

The Yao Image and the Human Body

1. The Yao Image
Yao (yin or yang line) is the basic element of the picture of
the diagrams. It falls into two categories; the negative yao
(symbolized by the broken line——) and the positive yao (sym-

— 74
bolized by the unbroken line----- ), the former representing yin
and the latter representing yang. The overlap of three yao may
form different trigrams of the Eight Diagrams. For example,
the trigram = = is the overlap of the two positive yao and one
negative yao, which is taken as the Xun Diagram, with two
yang above one yin. Two yang and one yin can also from ,
the Li Diagram, and E£E , the Dui Diagram, which have dif­
ferent meanings. If two diagrams (trigrams) are overlapped,
then sixty—four diagrams (hexagrams) can be formed, with
each diagram having six yao. Expressed in number, the positive
(yang) yao is nine, and negative (yin) yao six. The order of the
diagrams is arranged from the bottom to the top in six yao po­
sitions, termed respectively as bottom-yao, the 2nd-yao,
3rd-yao, 4th-yao, 5th-yao and top-yao. As it can be seen in
=-= which is termed Tai Diagram, the picture is formed by an
overlap of three negative yao (three yin lines, the Kun
Diagram) and three positive yao (three yang lines, the Qian Di-
agram).To express its position and its attribution (yin or yang),
the Tai Diagram is expressed in terms of bottom-nine,
nine-two, nine-three, six-four, six-five and top-six (Fig.
2-16).

Fig. 2-16 The Tai Diagram

2. The Yao Image and the Body Partitions
Tang Rongchuan of the Ming Dynasty held in his book
Yiyi Xiang Jie (Detailed Explanations of Application of the
— 75
Book o f Changes to Medicine), “So far as the human body is
concerned,... the part from the foot to the knee is the'bottom—
yao, from the knee to the root of the thigh is the 2nd-yao,
from the lower abdomen to the navel is the 3rd-yao, from the
navel to the diaphragm is the 4th- yao, from the diaphragm to
the chest and neck is the 5th-yao, and from the neck to the
vertex is the top-yao” • Here Tang divided the human body
based on the positions of the six yao [Fig. 2—17(1)]. According
to this doctrine, the lower two yao can be considered as Earth,
the middle two as man, and the upper two as Heaven, meaning
Qian being the head and Kun being the abdomen.' Similar to
the composition of yin-yang as well as the Eight Diagrams and
the Five Elements, the position of the yao images is arranged in
line >vith the principle of yin-yang encompassing yin-yang and
yao4image encompassing yao image, and parts closely related
with the whole and man closely related with nature. The same
principle is applicable to outgoing-qi therapy—— the human
body may be divided into two diagrams (hexagrams), the upper
and the lower in the light of the relations between the upper
and lower partitions for convenience of detecting qi, making
diagnosis and performing outgoing-qi treatment. To enter into
particulars, the part from the foot to the ankle is the
bottom-yao of the lower hexagram, from ankle to knee is the
2nd-yao, from knee to pubic symphysis the 3rd-yao, from
pubic symphysis to navel the 4th—yao, from navel to xiphoid
process the 5th—yao, and from xiphoid process to
supraclavicular notch the top—yao. As for the upper hexagram,
the part from the pubic symphysis to the navel is the
bottom—yao,from navel to xiphoid process the 2nd-yao, from
— 76 —
xiphoid process to supraclavicular notch the 3rd-yao,from
supraclavicular notch to the tip of the nose the 4th-yao, from
the tip of nose to brow the 5th-yao, and from brow to the
vertex of the head the top-yao. The upper limb is also divided
into three yao,which correspond with those of the lower limb
and the head and neck. In this way, the three yao of the lower
and upper hexagrams interlock at the chest and abdomen (Fig.
2-17).

Fig. 2-17 The Position of Yao (Yin and Yang Lines)

This relationship of the yao positions is suitable to both
the channel system and the nervous system. The part of the
spinal column and waist, for example,is the 4th-yao of the
lower hexagram and at the same time the bottom-yao of the
— 77 —
upper hexagram; disorders of this part may be manifested by
symptoms of the lower limbs. When stagnation of qi and other
abnormal conditions occur in one part of the body, imbalance
of internal and external qi may be detected at this part or its
corresponding region. Furthermore,the yao image of the dia­
grams is not limited to the division of the six yao positions on
the upper and lower part of the body, it can be positioned at
the anterior and posterior, and the left and right, of which the
posterior and left are taken as the upper hexagrams while the
anterior and right as the lower hexagrams.
The yao image may also be divided into three or six yao
sections (a trigram or hexagram) and positioned in a specific
location of the body on the basis of the natural body parti­
tions, §uch as the hand, foot (Fig. 2-18), nose or ear, so that

Fig. 2—18 The Position of Yao on the Hand and Foot ;

the relationship between this specific part and the wjiole body
or even the natural environment can be observed. As the hu­
man body is “a small circle of qi” and the epitome of the “large
circle of qi" of the universe, the manifestations of the
hand,foot,face, ear or nose may provide basis for diagnosis and
— 78
treatment of diseases and even for perception and prediction of
certain future life particulars. All this embodies the doctrine
that Heaven, Earth and man are a combination of one and ex­
ist in the same world of qi.
Again, Tang Rongchuan stated in Yiyi Xiang Jie (Detailed
explanations o f Application o f the Book of Changes to
Medicine), “Taking a herb as an example, the root of the herb
is the bottom—yao, the stalk the 2nd-yao, the upper stem the
3rd-yao, the branch the 4th-yao, the leaf the 5th-yao and the
flower and fruit the top-yao” . So when the plant serves as a
medicine, its height of the yao position may manifest its prop­
erty in terms of ascending, descending, floating and sinking.
Take achyranthes root as an example, it corresponds with the
bottom-yao, so it can penetrate down to the tibia and foot. In
contract, honeysuckle flower and chrysanthemum flower corre­
spond with the top-yao, so they are effective for diseases of the
head, eyes, etc.
3. The Yao Image and the Internal Organs
In Yiyi (Application o f the Book o f Changes to Medicine)
of Lei Jing Tu Yi (Illustrated Supplementary to the Classified
Canon) written by Zhang Jiebin, it is stated that “as the images
of the zang arid fu organs aré concerned, the part from the bot­
tom-six, which initiates from Mingmen (Du 4), to the top-six
is regarded as yin and related to the zang organs, ... while that
from the bottom—nine, which originates from the urinary
bladder, to the top-nine is taken as yin and related to the
fu—organs. ... Being aware of this, one will be clear about the
inner image concerning the yin or yang aspect of zang or fu or­
gans, and the position of them”. This indicates that the internal
— 79 —
organs (the zang and fu organs) of the human body are, too,
conform to the law of the yao image. Relating the yao image
with the zang and fu organs, the inner yin and yang nature and
the function of the internal organs can be deduced. Speaking in
detail, the Kun Diagram is attributed to yin and ascribed to the
five zang (solid) organs and Mingmen (Du 4), with its
bottom-yao being Mingmen (Du 4), the 2nd~yao the
kidney,the 3rd-yao the liver, the 4th-yao the spleen,the
5th-yao the heart, and the top-yao the lung. Qian is attributed
to yang and ascribed to the six fu (hollow) organs, with its bot­
tom—yao being the urinary bladder, the 2nd—yao the large in­
testine, the 3rd-yao the small intestine, the 4th-yao the
gallbladder* the 5th-yao the stomach and the top-yao the
Sanjiao (the three warmers) (Fig. 2—19).
. 4. The Appearance of
The Qian Diagram (Fu-organs)
the Diagrams and Diseases
Sanjiav
The ancients took the Top-nine
nine-five Stomach
appearance of the diagrams nine-four Gallbladder
nine-three Small Intestine
to explain the etiology, the nine-two Large Intestine
pathology, the clinical man- Bottom-nine Urinary Bladder

ifestations and the princi­ at

ples ^ l o f treatment of The Kun Diagram (Zangorgans)

diseases. The mechanism Top-six mrnmm Lung

can be seen from the follow­ six-five m m mrnmm Heart
six-four wmmm mrnmm Spleen
ing examples. six-three 'M M M M Liver
six-two mmmm ' ■M M Kidney
The Tai Diagram : Bottom-six mrnmm ^ M Mingmen
With the Kun trigram ex­
pressed by yin lines at the
Fig. 2-19 The Position of Yao
upper and the Qian trigram
on the Zang and Fu Organs
— 80 —
expressed by yang lines at the lower and with yang ascending
and yin descending and the two coordinative, this hexagram is
the symbol of strong and healthy constitution with balanced
and coordinative yin and yang. During Qigong practice and
outgoing—qi therapy, the Tai Diagram can be obtained by
guiding yang-qi down and yin—qi up.
The Pi Diagram i=r= : In this hexagram, it can be seen
that the Kun trigram is below Qian and yin lines are below
yang, meaning yang ascending and yin descending and yin and
yang disassociated and incoordinative, which is an evidence of
stoppage of life.
The Jiji Diagram =-== : In this hexagram, the Li trigram is
below the Kan. Li is referred to as fire and related to the heart;
while Kan referred to as water and related to the kidney. With
the Kan—water above the Li—fire, which means the descending
of water and ascending of fire, it is the symbol of coordination
between fire (heart) and water (kidney). The same principle is
explained in Yiyi (Application of the Book of Changes to Medi­
cine) of Lei Jing Tu Yi (Illustrated Supplementary to the Classi­
fied Carton) written by Zhang Jiebin of the Ming Dynasty
(1368 — 1644), who held “ The Jiji Diagram means the
coordination between the heart and the kidney” . During
Qigong practice and outgoing—qi therapy, one should guide the
heart—fire down to the kidney and the kidney-water up to the
heart so as to achieve the state of Jiji Diagram.
The Weiji Diagram S-== : From the hexagram it can be
seen that the trigram Kan is below Li and the Li-fire is above
the Kan-water, indicating incoordination between water (kid­
ney) and fire (heart) and discordance between yin and yang,
which is an evidence of incoordination between the heart and
— 81 —
the kidney. The clinical manifestations may include insomnia,
vexation,hot sensation in the heart, palms and soles and
dreaminess because of hyperactivity of the heart-fire due to
insufficiency of the kidney-yin and failure of kidney-water to
coordinate with the heart-fire. To correct this, one should
nourish the kidney-yin and purge the heart-fire and try to at­
tain the Jiji Diagram mentioned above, which is the symbol of
recovery and fitness. In Qigong practice, if the practitioner
does not concentrate himself and keep a calm heart, he may fail
to guide the heart-fire down to the kidney. As a result,
disassociation between yin and yang as manifested by the Pi
Diagram other than positive effect of Qigong may occur.
The Daguo Diagram |p=! and the Xiaoguo
Diagram H=§i: The former has the trigram Xun below the Dui
while the latter has the Gen below the Zhen, both having
yin-yao (negative line) at the top and bottom,with yang lines
in between. The two hexagrams symbolize the gradual invasion
of yin-cold and failure of yang to extend, which is an indica­
tion of stagnation, stasis and abdominal mass. As Zhang Jiebin
states in Yiyi (Application o f the Book o f Changes to Medicine)
of his work Lei Jing Tu Yi (Illustrated Supplementary to the
Classified C a n o n ) The Daguo and Xiaoguo represent the
gradual invasion of yin-cold and abdominal mass".
The Zhongfu Diagram =_= and the Yi Diagram 5 ¡I ¡
The former has. the trigram Dui below the Xun while the latter
has the Zhen below the Gen, both with the yang—yao (positive
lines) embracing yin-yao in between, which are indicative of
gradual waning of yang—qi (positive qi) and tympanites.
The Guan Diagram = sand the Bo Diagrams S: The
former has the trigram Kun below the Xun, indicating the
— 82 —
gradual weakening of yang-qi; the latter has the trigram Kun
below the Gen, indicating the gradual collapse of yang-qi. The
weakening of yang is often manifested by short breath, perspi­
ration and thready pulse while the collapse of yang by
clamminess of the body, weakness of breath and loss of con­
sciousness.

The Twelve Informatory Diagrams

The Twelve Informatory Diagrams (hexagrams) are also
termed Twelve Pi diagrams. The doctrine was put forward by
Meng Xi of the Han Dynasty (206 B.C. —A.D. 220) who took
the Twelve Pi diagrams as the representative of the order of the
twelve months of the year. The twelve diagrams consist of
seventy-two yao lines, which symbolize seventy-two climatic
seasons. As the changes of the seventy—two yao lines, termed
hardness and softness (yin and yang), embody the process of
waning and waxing of yin and yang, Wei Boyang of the East­
ern Han Dynasty (25-220) took them to analogize the extent
of small or large circle of qi in practice of training qi, and the
physicians of the ancient time then used them to interpret the
relationship between nature and growth and development as
well as the visee- ra, channels and circulation of qi.
1. The Contents of the Twelve Informatory Diagrams
S 3 sag
They refer to the twelve hexagrams of Fu = = , Lin

Gou === , Dun jn i , Pi =r= , Guans j§ , Bo | | ,and

Kun = = ■. The first six hexagrams, from the Fu to Qian, indi­
cate the process of gradual waxing of yang-yao and gradual
waning of yin—qi; while the other six, from Gou to Kun, repre­
sent the process of gradual waxing of yin—yao and the increase
— 83 —
of yin—qi.They are given the general term of Twelve
Informatory (Waning and Waxing) Diagrams right for the rea­
son that the first six implicate the wax of yang and the wane of
yin and the second six implicate the wax of yin and the wane of
yang. The Twelve Informatory Diagrams represent the law of
the changes of hardness and softness (the domination and
yield) and the growth and decline of yin and yang, and
explicate the close relationship between the seasons, the time,
the zang and fu organs, the channels, and the transformation
and circulation of qi. They are taken as the theoretical principle
guiding Qigong practice and diagnosis and treatment of dis­
eases with outgoing-qi (Table 2-3).
Table 2-3 The Relationship between the Twelve Informatory
_____ Diagrams and Time and the Internal Organs
- ■ ■ ■' '-T :
Diagram Picture Month Season Time Earthly Organs Pulse Channels foi
Branches Qi Flowing
[7
Fu £
m 3a s Nov. Winter 23—1 Zi Kidney Deep Gallbladder
Lin = 3 Dec. Winter 1—3 Chou Sanjiao Deep Liver
Tai Jan. Spring 3-5 Yin Liver Taut Lung
Dazhuang Feb. Spring 5-7 Mao Gall­ Large
bladder Taut Intestine
Guai = Mar. Spring 7—9 Chen Peri­ Taut Stomach
cardium
Qian = = Apr. Summer 9—11 Si Small Full Spleen
Intestine
Gou -V~ May Summer 11—13 Wu Heart Full Heart
Dun ===H June Summer 13-15 Wei Spleen Full Small
Intestine
Pi S S July Autumn 15-17 Shen , Stomach Super­ Urinary
ficial Bladder
Guan 5 £* Aug. Autumn 17—19 You Lung Super­ Kidney
ficial
Bo 1 | Sept. Autumn 19-21 Xu Large Super­ Pericardium
Intestine ficial
s ü Oct. Winter 21-23 Hai Urinary Deep Sanjiao
Bladder
2 The Practice o f Qigong According to the Twelve
Informatory Diagrams
The process of waxing and waning of yin and yang of the
human body in all one's life, or a year, a month, and even a day
can all be manifested by the Twelve Informatory Diagrams.
Take, for example, a year as one week, a month is then one di­
agram; a month as a week, two and half days are then a dia­
gram; and a day as a week, the one two-hour period is a dia­
gram. Now let us take a month as one week, which has two and
half days in one diagram, as an example. The process of fluctu­
ation of yin and yang starts at the beginning of the month
when yang-qi begins to grow, which is regarded as the Fu Dia­
gram = j§ indicative of the generation of vitality, or to put it
differently, one yang generates from the Kun Diagram j§j§ ,
which is of whole yin. Then the yang aspect continues to grow
while the yin aspect begins to decline to enter into the state of
yin and yang in equilibrium, a state of Tai Diagram s H in­
dicative of coordination between yin and yang, then into the
Qian Diagram indicative of the period of full bloom of
yang, just at a time of the fifteenth day of the month. From the
beginning of the next half of the month, yang will wane gradu­
ally and yin begins to flourish, entering the state of yang de­
cline expressed by the Gou Diagram § | s , then into Pi Dia­
gram , which is indicative of incoordination between
Heaven and Earth and discordance between yin and yang, a
state at which vitality is at its lowest ebb. The same thing hap­
pens in a year, a month, a day and during the physiological and
pathological processes. The life process from its beginning to
its prime, decline and death, is also in accord with this law (Fig.
85 —
2- 20).

$■

, Fig. 2-20 The Twelve Informatory Diagrams

Note: 1. The months are in lunar canlender.
2.The numerals in brakets from (1) to (12) refer respectively to:
the Winter Solstice, Great Cold, Rain Waters the Spring Equinox,
Grain Rain, Grain Full, the Summer Solstice, Great Heat, the Limit
of Heat, the Autumn Equinox, Frost's Descent and Slight Snow.
So long as Qigong practice is concerned, at the stage of the Fu
DiagramI g which means more yin than yang, the practitioner
should regulate himself with the stress put on nourishing yang,
which requires long inhaling and short exhaling. While at the
stage of Gou Diagram p || , which represents more yang and
less yin, one should do short inhaling and long exhaling. It is
for this reason that when the time and direction for Qigong
practice and the methods of respiration and mind concentra­
tion required are determined properly in accordance with the
Twelve Informatory Diagrams, the result of “turning Pi into

— 86 —
Ég f

Tai” can be attained and the physiological function of the body

can be maintained in a normal state with coordination of yin
and yang, which is a state of Tai Diagram.
3. The Twelve Informatory Diagrams and the Physiologi­
cal Function
Of the Twelve Informatory Diagrams, the Tai = = and
Pi = =represent the best and the worst stages of the physiologi­
cal function of the human body respectively. The Tai Diagram
consists of half Yin and half Yang with the former located
above the latter,indicating the descending of yin and ascending
of yang, a stage of smooth circulation of qi inside the body,and
a stage of physiological equilibrium between yin and yang, the
state which, as tradition has, is “the coordination of yin and
yang that reveals vigorous life vitality”. On the contrary, the Pi
Diagram has yang above yin, which indicates the disorderly
descend and ascend of yin and yang and the incoordination be­
tween them, showing the decline of the physiological function
which, as tradition holds, is “the state of separation of yin and
yang that indicates the end of life”.
The modern biorhythm doctrine has proved that the phys­
iological function of the human body changes in a regular way
during a year, a month or even a day. The law óf its changes is
hereof explained in the light of the ebb and flow of yin and
yang of the Twelve Informatory Diagrams, with a year as an
example. Of the Twelve Informatory Diagrams, The Tai,
Dazhuang and Guai are related to the spring, or the first,
second and third months of the lunar year. As this period is the
time when yang flows and yin ebbs gradually and the wood-qi
or the liver and gallbladder qi is vigorous, the pulse is often felt
— 87 —
taut. And because the exuberance of the spring-wood restricts
the spleen—earth, diseases due to asthenia of the spleen" and
stomach occurring at this time may be imputed to the disad­
vantage of the climate.
If the law of growth and decline of yin and yang included
in the Twelve Informatory Diagrams is used to explain the hu­
man life; the Kun Diagram then means the period of fetus, Fu
refers to the period of newborn and childhood; Tai the puberty,
Qian the prime of life or the middle age, Pi the geratic period,
and Kun the death. The physiological status of the aged is
identical with the Pi diagram, which indicates the waning of yin
and decline of yang and incoordination between them, so the
aged should practise Qigong against this physiological law to
try to gain the state of Tai Diagram back through regulation of
posture, respiration and mind concentration to suppress yin
and help recuperate yang; Only in this way, they can build up
their health and prolong the life.
4. The principle of Qigong Practice During the Zi, W
Mao and You Periods
Most of the Qigong practitioners advocate the practice of
Qigong during the Zi, Wu, Mao and You periods, which are
given the term of “the four principal periods”. We here analyse
the mechanism of Qigong practice during these periods on the
basis Of the growth and decline of yin and yang of the Twelve
Informatory Diagrams. Traditional Chinese medicine holds
that Zi is related to the kidney; the kidney is the source of qi.
The kidriey-qi is called “ministerial fire of Mingmen (Du 4 or
the gate of life)” , or “young fire” , which is the root of life
formed through: the supreme combination of the primordial yin
and yang and stored seclusively in the kidney—water. The Zi
period is in accord with the Ful l , a diagram with five yin
lines at the top and one yang line at the bottom. This is right
the period when qi of the natural world and yang—qi (positive
energy) in the kidney are in full accord, generating
continuously and vibrating vigorously. To practice during this
period is highly effective and can get twice the result with half
the effort.
Mao is the period when the sun rises and yang progresses.lt
is in accord with the Dazhuang Diagram === which has two
lines of yin and four lines of yang withthe yang waxing and the
yin waning. This is a period during which yang—qi of the hu­
man body is in full bloom. So practice at this period helps the
vigorous growth of yang.
The Wu period is matched with the diagram Gou === with
five yang lines and one yin line, meaning the exuberance of yang
at the top. Wu is regarded asheart-fire. The channel qi of the
human body flows right along the Heart Channel. As the heart
is considered Taiyang in the yang, the combination of the two
yang will naturally result in the flourishing of yang. However,
as the one line of yin is the dominating aspect, yang-qi tends to
wane other than to grow. And because yin and yang are
interdependent, to practice at this period will certainly help the
growth of yin-qi and the suppression of the hyperactivity of
yang, leading to the tranquilization of the five yang along with
the development of one yin to avoid generation of pathogenic
dryness.
The You period is matched with the diagram Guan f l ,
which has four lines of yin and two lines of yang. It is a period
— 89
when qi of the natural world turns from lucid to turbid, a time
when Qigong practice is helpful to the progress of primordial
yin and the conservation and nourishment of yang.
To practise Qigong during the Zi, Wu, Mao and You pe­
riods is right to facilitate the vigorous growth of the internal qi
along with the changes of qi of nature. However, because of the
difference of the individuals in health status and constitution,
“ to practise during the four principal periods” can only be
taken as a principle guiding the selection of the time for prac­
tice. The actual conditions of the individuals, the number of yin
and yang in nature and the fluctuation of yin and: yang should
also be taken into consideration.
¿¡5. The Twelve Informatory Diagrams and the Circulation of
Qi
As a law, qi and blood circulate, in terms of time, in the
Gallbladder Channel during the Zi period, in the Liver Chan­
nel during Chou, in the Lung Channel during Yin, in the Large
Intestine Channel during Mao, in the Stomach Channel during
Chen, in the Spleen Channel during Si, in the Heart Channel
during Wu, in the Small Intestine Channel during Wei, in the
Urinary Bladder Channel during Shen, in the Kidney Channel
during You, in the Pericardium Channel during Xu and in the
Sanjiao Channel during Hai (Fig. 2-21). The Gallbladder
Channel belongs to yang, to wood and to the diagram Fu at
the Zi period, a time when one yang of nature is beginning to
grow and qi and blood of the body circulate in the Gallbladder
Channel.So qi of the liver and gallbladder is vigorous at this
time, So long as the relationship between gallbladder-wood
and the internal organs is concerned, the prosperity of
— 90 —
liver / gallbladder—wood restricts the spleen-earth; the
lung-metal restrics the gallbladder-wood whilethe flourishing
of the gallbladder—wood impairs the lung—metal; kidney-wat­
er generates gallbladder-wood and the flourishing o f wood
results in hyperactivity of water; gallbladder—wood generates

Fig. 2 -2 1 The Twelve Jnformatory Diagrams and

the Flowing Order o f the Channels
Note.- The names o f the internal organs represent the channels.
heart-fire, but when fire purges wood, the gallbladder will
weaken, and when gallbladder-wood is vigorous, the heart-
fire is benefited. The relations of generation, restriction, subju­
gation and reverse restriction between the Five Elements
change at different time with the changes of qi of nature and
the increase and decrease of qi and blood in the viscera. This re­
lationship can be seen clearly from the illustration of the

— 91 —
Twelve Informatory Diagrams and the circulation of qi and
blood along the channels and collaterals. In the practice of
Qigong to keep fit or cure diseases and in outgoing-qi treat­
ment of patients, full consideration should be given to the rela­
tionship between the time of practice or treatment and the sta­
tus of the viscera so that the guideline for practice or emission
of outgoing-qi and the proper methods can be determined. Only in
this way,can satisfactory effect be attained.
6. The Twelve Informatory Diagrams and the Crucial Mo
ment for Attainment of Small or Large Circle of Qi
Circle of qi is divided into small and large. The small circle
of qi refers to the level of attainment of transforming essence
into qi. Its main characteristic lies in circulation of qi along the
Ren and Du Channels. The large circle of qi means a more so­
phisticated skill The most important thing is that neither can
be attained without a good understanding and seizing of the
crucial moment for practice.
The crucial moment here refers right to the favourable
turn for generation and transformation of qi in Qigong
practice. Taking advantage of this turn, the practitioner can
regulate his own posture, respiration and mind concentration
according to the law of Qigong practice at will; otherwise, he
will loose the favourable opportunity for achivements. To facil­
itate the understanding and mastery of this doctrine, the an­
cient Qigong masters explarued the crucial moment for attain­
ment of small or large circle of qi and the changing property of
the qi field by way of the Twelve Informatory Diagrams and
Yueti Najia (the Moon Embraces the Heavenly Stems).
Take the Twelve Informatory Diagrams as an example. It
— 92 —
is stressed that the practice of the small or large circle of qi
should be started at the Zi period when one Yang is beginning
to generate. The reason lies in that Zi is the period related to
Fu= = of the Twelve Informatory Diagrams, which indicates
the generation of one yang. Practising at this period, which is
called “the live Zi period * in old times, the internal qi will ac­
cumulate continuously and form a flow of energy, bringing
about the first phenomenon, among others, of “the impulse of
the scrotum”. This is right the crucial moment for attainment
of circle of qi, at which one should use “wuhuo” or vigorous
conscious breathing, mind concentraing and posturing to help
the accumulation and circulation of energy in a progressive
way to experience the state of the hexagrams of Lin, Tai,
Dazhuang, Gui and Qian, a process traditionally called “the
progression of yang—fire”. But when the yang—fire reaches its
climax, it will turn naturally to the yin aspect, which, illustrated
on the Twelve Diagrams pljf *is the G ou, which indicates the
generation of one yin, a moment that requires one to use
“wenhuo” or gentle breathing and mind concentrating till the
period representative of Kun 1 Ü is attained. This is
traditionally called “retrogression of yin-symbol”.

Yueti Najia (The Moon Embraces the Heavenly

Stems)

The doctrine of Yueti Najia is applied to training of active

substance inside the body. It is put forward in Zhouyi Can
Tong Qi ( Tally to the Book of Changes) by Wei Boyang of the
Eastern Han Dynasty (25 - 220). The doctrine is used to ex-

— 93
plain the law of growth and decline of qi inside the human
body during Qigong practice, in which the crucial moment for
Qigong practice changes with the waxing and waning and the
position of the moon and, it is for this reason that the poem
“When one asks me about my practice of Taoism, I just show
him the remote moon in the sky” was prevalent among the al­
chemists (fangshi). .
1. The Contents of Yueti Najia
The Ten Heavenly Stems in the order of Jia, Yi, Bing,
Ding, Wu, Ji, Geng, Xin, Ren and Kui represent the positions
of the moon. Or to put it differently, Jia—Yi-wood represents
east, Bing—Ding—fire south, Geng—Xin—metal west,
Ren-Kui- water north and Wu-Ji-earth the centre. On the
Congenital Eight Diagrams, the symbols of the trigrams repre­
sent the appearance of the moon, the Heavenly Stems represent
the positions of the moon. Literally, “Yueti” means “the body
of the moon” and “Najia” means “embracing Jia’ (one of the
Ten Heavenly Stems). Yueti Najia is so termed because every­
one of the Eight Diagrams (trigrams) embraces one or two of
the Ten Heavenly Stems. And as Jia is the first stem, which is
embraced by Qian, the first in the Congenital Eight Diagrams,
it is taken as the representative of the other stems. Specifically,
Qian = = embraces Jia and Ren, Kun = EEembraces Yi and
Kui, Zhen= — embraces Geng, Xun EFrz embraces Xin,
Gen =="= embraces Bing, Dui = -== embraces Ding,
Kan EHE embraces Wu, and Li =~= embraces Ji. Of the Eight
Diagrams, Qian and Kun embrace two of the Ten Heavenly
Stems while the others embrace one respectively. This is be­
cause Jia and Yi of the ten stems represent the origination of
yin and yang while Ren and Kui represent the termination of
yin and yang. To match Qian and Kun with Jia, Yi, Ren and
Kui indicates yin and yang from beginning to end, as is stated
by Wei Boyang of the Eastern Han Dynasty (25 - 220) in his
book Zhouyi Can Tong Qi (Tally to the Book of Changes) that
“Ren and Kui are combined with Jia and Yi, and Qian and
Kun comprise the beginning and end” . The symbol of the
trigrams used in the doctrine of Najia is explained as = — in­
dicating the appearance of the moon at the third of the lunar
month; = - = indicating an up-stringed moon at the eighth of
the month; = = indicating the appearance of a full moon at
the fifteen, =-=. indicating the appearance of the moon at the
sixteenth; = = indicating a downstringed moon at the
twenty-third; and= 5E indicating a dark moon at the thirtieth
of the month.The appearance of the moon during the first half
of the lunar month symbolizes the waxing of yang and waning
of yin, while that during the second half symbolizes the waning
of yang and waxing of y i n .~ = a n d -----indicate medica­
ments (the component for training qi, referring to the sun and
moon) (Fig. 2-22). In fact, the ancients divided the month into
six sections, each being five days. Except that Kan and Li rep­
resent medicaments, each of the other six trigrams represents
one section. For example, Zhen represents the first five days of
a month,with the third day representative of the phase of the
moon at this section. The same arrangement is applied to other
trigrams.
Why the diagrams are so matched with the Ten Heavenly
Stems? The explanation is that at the dask of the third of a lu­
nar month, a new moon appears in the west, which means that
— 95 —
Zhen = = contains Geng; at the* eighth tMien an up-stringed
moon appears in the south, Dui = -= contains Ding; at the
dask of the fifteenth, a full moon appears in the east, meaning
that Qian = contains Jia; at dawn of the sixteenth, the slight
dent moon appears in the west, meaning that Xun === con­
tains Xin; at dawn of the twenty—third, a down-stringed moon
appears in the south, meaning that OenEETE:contains Bingr
and at dawn of the thirtieth, a dark (Hui) moon appears in the
east, meaning Kun EE= contains Yi.

Fig. 2-22 Yueti Najia (The Moon Embraces

the Heavenly Stems)
2, Regulation o f Breathing at Fixed Time and Orientation
f - ' ' S I.-v .

Now that it is clear that the changes of yin and yang of the
— 96 —
four seasons are caused by the waxing and waning of the sun and
the moon, Qigong practice and treatment of illnesses should
comply with the climatic changes. The time and orientation for
Qigong practice and the methods of breathing regulation
should be determined in the light of the law of Yueti Najia in
order to facilitate the intake of essence of the universe to nour­
ish the body and live one’ s full span. To explain it,when
ZhenEJE contains Geng which implies two yin and one
primarily generating yang, at a time from the first to the fifth of
a lunar month when the moon appears in the west at dask with
its surface accepting less sunlight, breathing regulation should
be carried out with the practitioner facing east and the duration
for intake of qi should be longer in order to absorb yang to
nourish yin. Dui = = r containing Ding is from the sixth to the
tenth when the moon appears in the south at dask with its
shape turning from crescent to half and its surface accepting
more sunlight. The practitioner should practise even breathing
facing south. Qian === containing Jia is from the eleventh to
the fifteenth when the moon is full with its surface accepts
sunlight best (called full yang in yin), and at dask a bright
moon will appear in the east. This is the time to carry out
breathing regulation facing east, and as yin—qi and yang—qi
are plentiful at this time, even breathing should be taken. The
above mentioned are the regulation methods at the first three
periods of a lunar month from the beginning of the month till
the moon is full. Xun EFEE containing Xin is from the sixteenth
to the twentieth when the sunlight on the moon surface be­
comes less, yang wanes and yin waxes and the moon appears in
the west at dawn. It is a time to face west for regulation.
— 97 —
i

Gen =T= containing Bing is from the twenty-first tp the twen­

ty-fifth when the moon accepts much less sunlight and appears
in the south at dawn, a time for the practitioner to face south
for. regulation. K.un = ^containing Yi is from the
twenty-sixth to the thirtieth when, the moon surface is dark
which leads to the period of yin (Kun), and the practitioner
should face east for regulation; As yin grows and yang declines
from the sixteenth to the end of the month, regulation of
breathing at this period should be aimed at replenishing yang
to help yin to nourish the yin essence.
3. Tonification o f Deficiency and Purgation of Excess
The doctrine of Yueti Najia demonstrates the definite
influence of the changes of the position of the earth,sun and
moon on man, which can be seen from the changes of the
moon. Ling Shu — Sui Lu Lun (Miraculous Pivot - On the
Year)states, “Man is closely related to the universe and corre­
sponds with the sun and the moon*. Su Wen - Ba Zheng Sheri
Ming Lun (a chapter of Plain Questions) holds “ When the
moon begins to wax, qi and blood of man start to be
nourished; when it is full, they arc substantial; when it wanes,
the muscles become thinner and the channels and collaterals
deficient” . The ancients came to the conclusion that qi and
blood of man are influenced by the turning of the sun and the
moon on the basis of their observation of the tide of the sea
water, which is influenced by the sun and the moon. They
therefore put forward the tonifying and purging principle for
qigong practice in terms of “performing no tonification at the
fifteenth when the moon is full, no purgation at the thirtieth
when the moon is dark, no tonification when qi and blood are
—98 —
sufficient, and no purgation when they are deficient”. To pro­
vide reference for qigong practice and clinical treatment, the
Eight Diagrams, the Ten Heavenly Stems, the appearance of
the moon and the tide as well as their relations with the princi­
ple of tonification and purgation of qi and blood of man are
listed below.
Table 2—4 The Relationship between Yueti Najia and the
Principle of Tonification and Purgation
Diagrams Date Appearance Position Cause of Tide Qi & Regula­
& Stems of Moon of Moon the Moon Blood tion
Appearance

Zhen West Moon between Spring Turning No toni­

contains 1st New at dask th sun and excessive fication
Geng earth
Dui. U p- South Moon 90 Neap Deficient No purga­
contains 8th stringed at dask degrees tion
Ding east of sun
Qian Moon opposite No toni-
contains 15th Full East sun with earth Spring Execessive fixation
Jia in between
Xun West Ditto {but Turniug No purga­
contains 16th Dent in the to the west) Medium deficient tion
Xin mornngn
Gen Down­ South Moon 90 No purga­
contains 23th stringed in the degrees Neap Deficient tion
Bing morning west of sun
Kun East Moon between No purga­
contains 30th Dark in the the sun and Medium Deficient tion
Yi morning earth

For example, yang—qi of the natural world becomes plen­

tiful gradually from the 11th to the 15th. Influenced by this,
spring tide occurs at the 15th when the moon is full, and qi and
blood of man will become vigorous, too. This is a good oppor-
tühity for qigong practitioners suffering from qi deficiency to
replenish qi. However, those with sufficiency of qi should not

— 99 —
take the tonifying method lest over—exuberance of qi occur.

The River Chart and the Luo River Graph

The River Chart (Hetu) and the Luo River Graph
(Luoshu) are two very old drawings. Legend has it that one day
in the reign of King Fu Xi, a dragon horse with a pattern of
spots on its back appeared from under the water of a river. The
pattern was then given the name “River Chart". King Fu Xi
himself drew the Eight Diagrams based on the spots. And when
Yu, the reputed founder of the Xia Dynasty (c. 21th — 16th
century B.C.) carried out his engineering to regulate rivers and
watercourses, an immortal turtle came out of the Luo River,
with ¿ graph carved on its shell, which was given the name
“ Luo River Graph” . Yu then drew down the graph and ar-
ranged it in nine scopes. So Zhouyi - Xici (a chapter of the
Book of Changes) says that “The River Chart and the Luo
River Graph come from the rivers and are developed by the
sages”.
1. The Contents of the River Chart and the Luo River Graph
(1) The River Chart
Nan Yi Xun Yuan (Searching for the Source o f Difficulty
and Simplicity) states, “ Heaven-one generates water and re­
sults in Earth-six; Earth-two generates fire and results in
Heaven—seven; Heaven-three generates wood and results in
Earth—Eight; Earth—four generates metal and results in Heav­
en-nine; and Heaven-five generates earth and results in
Earth—ten” . Lei Jing Tu Yi (Illustrated Supplementary to the
Classified Canon) describes, “The numbers one and six are lo -

— 100—
cated at the bottom, two and seven at the top. three and eight
on the left, four and nine on the right, and five and ten in the
centre”. The two passages introduce in detail the arrangement
of the River Chart, in which the yang numbers are odd, repre­
senting yang and Heaven, the yin numbers are complex, repre­
senting yin and Earth. The numbers in the River Chart are ar­
ranged with yin and yang mutually connected and supple­
mented, an arrangement from which qi of the Five Elements
(wood, fire, water, metal and earth) is generated. Yang grows
on the basis of yin and vice versa; the extremity of yang results
in generation of yin and vige versa. In this way, yin and yang
connect with and replace each other to generate qi, or to say,
the intercourse between one yin and one yang results in
qi.Speaking of the arrangement pf the River Chart again, the
numbers one and six are in the north and regarded as
Ren-Kui-water. two and seven in the south as
Bing—Ding-fire, three and eight in the east as Jia—Yi—wood,
four and nine in the west as Geng-Xin-metal, and five and ten
in the centre as Wu-Ji-earth (Fig. 2-23).

Fire
Front South

Right
Metal
West

Water
Fig. 2—23 The River Chart

— 101—
(2) The Luo River Graph
Tan Rongchuan says in his book Yiyi Tong Shuo (A Gen­
eral Description of Application of the Book o f Changes to Medi­
cine),“In the centre stands the number five, with the number
nine above, one below, three on the left, seven on the right, two
and four as its shoulders, six arid eight as its feet, yang numbers
as Heaven, yin numbers as Earth, yang numbers turning
leftward (clockwise), and yin numbers turning rightward
(counterclockwise)'’. This explains the composition of the Luo
River Graph. The arrangement is: the number one is in the
north, three in the east, nine in the south, seven in the west, the
yang numbers going leftwards: the yin going rightwards, two in
the southwest, four in the southeast, eight in the northeast, and
six in the northwest (Fig. 2-24).
Front South
2. The Difference be­
tween the River Chart and
the Luo River Graph
The River Chart and
the Luo River Graph are all
composed of yin and yang
numbers of Heaven and
Earth.The difference be­
tween them lies in their
structure. In the River Chart, yin and yang as well as the Five
Elements are ranged in five positions with appropriate
copulations. The Five Elements turn leftwards, indicating the
interpromotion between them. So the River Chart represents
Heaven and is regarded as the body aspect and the congenital
structure. In the Luo River Graph, yin and yang and the Five
— 102—
Elements are arranged in nine positions. The yang numbers go
leftwards while the yin go rightwards, indicating the evolution
and exchanges between them. The Five Elements also turn
rightwards, which is indicative of the interrestraint between
them. So the Luo River Graph represents Earth, the applica­
tion aspect and the acquired structure. As stated in Xuan Zhen
Yin-Yang Wuxing Zhuj i (The Foundation of Yin-Yang and
the Five Elements by Xuanzhen), “The River Chart results from
the harmonious copulation of yin and yang while the Luo Riv­
er Graph-from the evolution and exchanges of them; the for­
mer is congenital while the latter acquired. The combination of
the congenital (as the body aspect) and the acquired (as the ap­
plication aspect) will bring about growth and development of
all things of the universe”.
3. The Numbers in the River Chart and the Luo River Graph
and Their Relationship with Tonification and Purgation in
Qigong
The numbers in the River Chart are congenital which are
matched with congenital qi of man, with the generating domi­
nating the resultant. The north kidney-water is copulated with
one and six, south heart—fire with two and seven, east
liver—wood with three and eight, west lung—metal with four
and nine, and centre spleen—earth with five and ten. With one
aspect generative and the other resultant in each pair, the gen­
erating and restricting functions of the internal organs ex­
pressed by the Five Elements are established. Congenital
insufficiency will lead to disorder of the internal organs and the
Five Elements, which should be regulated with the numbers in
the River Chart. For instance, deficiency of kidney-essence
— 103—
and congenital qi shouk&bé? Replenished with;'the resultant
number (six) of north kidney-water first, then with the
resultant number (nine) of west lung-metal (to tonify the
mother), w - . v;
The numbers in the Luo River Graph are acquired. The
kidney is copulated with north, water, and one; the liver with
east, wood and three; the heart with south, fire and nines the
lung with west, metal and seven; and the spleen with centre,
earth arid five. So pathogenic excess of the lung should be re­
stricted with south-fire-mne.
In the Luo River Graph, the positive (yang) numbers are
arranged in an endless cycle from one to three, then to nine, to
seven and back to one; the negative (yin) numbers from two to
fouty to eight, to six and then back to two. To explain it in de­
tail, the negative numbers are the results of multiplication of
two by two which equals four, by four which equals eight, by
eight which equals sixteen (but ten is not counted), and by six;
which equals twelve (ten is not counted). The positive numbers
are the results of multiplication of three by one which equals
three, by three which equals nine, by nine which equals
twentyseven (twenty is not counted), and by seven which equals
twenty-one (twenty is not counted). The cycling of the nega­
tive (yin), and positive (yang) numbers indicates the law of mo­
tion of yin and yang in all things.' So the principle “to rotate
leftwards (clockwise) for tonification” and “ to rotate
rightwards (counterclockwise) for purgation” is adhered to in
Chinese qigong, massage (Tuina); and acupuncture and
moxibhstioni for it isf widely accepted that rotating clockwise1
means *yang promoting growth” , which facilitates the contin-
— 104—
uous circulation of yang—qi and is helpful to tonification of qi
and replenishment of deficiency! while rotating
counterclockwise along with yin and against yang means “yin
killing evils” , which helps to púrgate excess and expel
pathogenic evils.
4. The River Chart and Essence, Spirit, Spirit Soul, Materi­
al Soul and Intention
Zhang Jiebin stated in Lei Jing T u Y i — Yiyi( Illustrated
Supplementary to the Classified Canon — Application o f the
Book o f Changes to Medicine), “So far as spirit manifestations
are concerned, north—water-one is my essence of life, so it is
said that the kidney stores essence! south-fire-two is my spirit,
so it is said the heart stores spirit; east-wood-three is my spirit
soul, so it is said the liver stores spirit soul; west-metal-four is
my material soul, so it is said that the lung stores material soul;
and centre-earth-fire is my intention, so it is said that the
spleen stores intention”. This explains the relationship between
the generating numbers, the Five Elements as well as the five
viscera and essence, spirit, spirit soul, material soul and inten­
tion. As the numbers three and two in the River Chart have the
same aim for qi, four and one have the same origin of qi and
five in the centre governs qi of the four aspects, Zhang Jiebin
states in the sanie book that “spirit and spirit soul are stored in
the southeast” , “essence and material soul are stored in the
northwest’ , and as earth governs qi of the four aspects, inten­
tion is in the centre coupled with the number five.

— 105—
Chapter Three The Points

Other names for the points (Xueqiao) used in qigong in­

clude Shuxue, Xuedao, Xuewei, and Qixue. In outgoing—qi
therapy, they are habitually termed Qiqiao (qi orifice) or
Xueqiao (point and orifice). A point is the locus where qi and
blood of the zang (solid) and fu (hollow) organs and the chan­
nels and collaterals of the human body comes in and goes
out.lt interrelates the internal organs and tissues through the
Channels and collaterals and can manifest the physiological and
pathological changes in the organs and tissues. A point can al­
so serve as an exchanger of qi (vital energy) between the human
body and the universe. It responds to the stimulations triggered
off by needling,moxibustion, massage (Tuina) and electricity
and, similarly, to provocation by outgoing-qi. through which
it regulates the functions of the inner related zang and fu or­
gans and the channels to cure diseases.
A point plays a special role in Qigong practice. Having
undergone the self—training of mind concentration, breathing
and posturizátion, a skilled Qigong practitioner can direct
some of his points to “open” or “close” . Once the point is
opened, the practitioner will be sensitive to qi, able to perceive
and differentiate the healthy qi, the pathogenic qi and qi of
other types. This function was called “shen” (spirit) by the an­
cients. Outgoing-qi therapy is right developed from this phi­
losophy. The therapist detects diseases and emits outgoing-qi
— 106—
based on his oy/n sensitivity to qi and the ability of his points to
open and close in order to regulate the qi activities of the pa­
tient and to expel the pathogenic qi to cure diseases.

Section One Dantian (Elixir Field)

and Sanguan (Three Passes)

1. Dantian (Elixir Field)

(1) Location
Dantian is a collective term for the Upper Dantian, the
Middle Dantian and the Lower Dantian. The Lower Dantian is
also called Qihai (sea of vital energy), Shenlu (stove of spirit)
and Tiangen (root of Heaven), which is located 1.3 cun below
the umbilicus and 3 cun inside the lower abdomen. The syno­
nyms for the Middle Dantian are Huangting, Shangjin and
Xuanqiao, which is located 3 cun inside the point Shanzhong
(Ren 17). The Upper Dantian is otherwise named Qianding,
Tiangu, Neiyuan and Niwan (Mud Ball), which is located 3 cun
inside Yintang (Extra 1). Dacheng Jieyao (Essentials of Great
Achievements) holds that a point is “a void spherical space 1
cun and 2 fen in diameter”. Some people consider Dantian to
be three areas of the human body, stating that the Lower
Dantian spreads between Huiyin (Ren 1) and Qihai (Ren 6),
the Middle Dantian between Shenque (Ren 8) and Shanzhong
(Ren 17), and the Upper Dantian between the two eyebrows up
to the forehead.
(2) Application
Dantian is not only an important point for self applied

— 107-
., Qigong in terms of cultivation and conservation of genuine qi,
attainment of small or large circle of qi and the circulation of qi
along the Ren Channel, but also an important location toward
which the Qigong therapist emit outgoing—qi to activate and
regulate the qi activities of the patient.
The Lower Dantian is the priority point for mind concen­
tration and for transformation of essence into qi (the small cir­
cle of qi). “Concentrating the mind on the qi point”, a popular
term in ancient China, refers to concen-tration of the mind on
the Lower Dantian for training qi. When regulating the de­
ranged qi of the patient, the therapist must guide qi of the pa­
tient to Dantian, which is termed “leading qi back to its origin”.
Emisión of qi toward the Lower Dantian may encourage, facili­
tate and train the qi activities of the patient to make it easier for
the pathogenic qi to be expelled.
The Middle Dantian is the place for transforming qi into
spirit. Failure to guide qi in a proper way during Qigong prac­
tice or emission of outgoing-qi may lead to adverse flowing of
qi to the Middle Dantian, which often condenses there causing
stuffiness and pain in the chest and suffocation.
The Upper Dantian is where spirit is trained to achieve the
state of “nihility”. Concentrating the mind on (his point may
help improve intelligence and open up the potentials of the
human brain. But for those who are not experienced or who
are careless with practice, concentration of mind here may
cause headache and dizziness. Emitting qi to this point via
Yintang (Extra 1) with vibrating and quivering manipulations
has the function of inducing sleep, tranquilizing the mind and
regulating qi in the Upper-jiao (the Upper Warmer). However,
— 108—
when qi is emitted with the method of making three points
linear, the patient may develop the symptoms of dizziness, ver­
tigo or even syncope. This calls for special attention.
2. Sanguan (The Three Passes)
(1) Location
Sanguan refers to the three important places on the Du
Channel (the Back Midline Channel), namely, Weiluguan
(Coccyx pass) or Luluguan, which is located at the lowerest
segment of the spine and posterior to the anus near the point
Changqiang (Du 1); Jiajiguan (Spine pass, a pair of points),
which are located at the lateral sides of Mingmen (Gate of life,
Du 4); and Yuzhenguan (Occiput pass), which is inferior to the
occipital bone where the brain originates.
(2) Application
As the three suguan points are the places most difficult for
qi to circulate through the Du Channel in practice of the small
circle of qi, they are given another name, “ Tiebi” , meaning
“iron wall” . Qi may pass through them smoothly or be im­
peded at any of them. If it is impeded at Weiluguan (Coccyx
pass), the practitioner will have aching-pain, heaviness sensa­
tion and a sensation of impeded qi in that place. When this
happens, he should lead qi to flow upwards with faint will on
the one hand, and on the other hand, he may prop the tongue
against the palate, inhale deeply and contract the anus to facili­
tate its passage. Jiajiguan (Spine pass) is usually easier for qi to
pass through except that those who have disorders in this loca­
tion may have aching-pain and a sensation of fracture of waist
and spine when qi circulates through there. Impediment of qi is
most commonly felt at Yuzhenguan (Occiput pass), manifested
— 109
as stiffness of the neck and heaviness and aching-pain in the
occipital region as if there was something sticking :to it which
can not be got rid of readily. If this happens, the practitioner
may close his eyes and look upward with inward vision, with
the head raised slightly, to lead qi to pass by will. When qi is
not able to get through Sanguan because of the poor back­
ground in Qigong practice, the practitioner should not
carelessly guide it to pass by will lest Qigong deviations should
occur. If disorders of qi activities and impediment of qi in the
Du and Ren Channels develop, outgoing-qi therapy by emit­
ting qi toward the three passes is the method of choice because
of its function of facilitating and regulating the qi flow in the
Du Channel. So the three passes are also essential for treatment
of diseases in the neck and the lumbosacral region.
tit'll' • •
Section Two The Points o f the Fourteen
Channels and the Extrachannel
Points Commonly Used in Qigong
Points at the Head and Face

Baihui (Du 20)

Location-. Right on the vertex, the midpoint of the line
joining the apexes of the ears.
Indication-. Headache, dizziness, vertigo, apoplexy,
epilepsy, tinnitus, deafness, nasal obstruction, and prolapse of
anus or uterus.
Application-. Also named Sanyang, Wuhui, Tianman,
Weihui and Niwangong (Mud Ball Palace), Baihui is an impor-

— 110—
tant point for qigong exercise and outgoing-qi therapy.
(1) The head is the place where all the yang channels con­
verge As Baihyi is located at the top of the head and joints the
Three Yang Channels of Hand and the Three Yang Channels
of Foot with the Du Channels, it has the function of linking up
the channel qi, invigorating the vital function and qi and re­
plenishing and refreshing the mind. Concentrating the mind on
Baihui in Qigong practice may help the collapsed yang-qi (pos­
itive vital energy) due to dificiency of qi to ascend to cure col­
lapse of uterus, gastroptosia, and collapse of anus and enuresis.
When qi flows up to but is not able to pass Yuzhenguan
(Occiput pass) during practice of small circle of qi, concentra­
tion of the mind on Baihui with the head held up in combina­
tion with breathing will facilitate the passage of it.
(2) The line joining Baihui and Huiyin (Du 1) divides the
human body vertically into yin and yang.This also stresses the
importance of Baihui in Qigong exercise and outgoing-qi
therapy.To open through the qi vessels between Baihui and
Huiyin (Du 1) or Yongquan (K l) with a certain qi-emission
hand gesture can facilitate qi activities, balancing yin and yang
and expel pathogenic factors. And emitting qi to Baihui with
vibrating and quivering or pushing and pulling manipulations
can help replenish the brain, transquilize the mind, reduce sleep
and activate yang.
Tianting (Extra, the Middle Part of the Forehead)
Location-. The midpoint of the line joining Yintang (Extra
1) and the front hairline.
Indication-. Sticking sensation at the forehead, headache,
dizziness, amnesia and palpitation
m Application-.;The >synonyms of the point’ are Tianmen
n*1 (Heavenly Gate), Tianmu (Heavenly Eye), Tiangen and
ms Tianxin. There has been some controversy over its position as
5Ü
to a little higher or lower than the location mentioned above. It
is the place where mentality and consciousness store and geher-
ate. As the old saying goes, “The success in training of vital es­
sence, qi and :spirit brings about light shining over the
forehead” . Here the forehead refers to Tianting, which, if
opened through when qi is sufficient after persistent practice of
Qigong, can conduct exchanges with the outside world, view
the inner sight of the human body and detect diseases through
perspective and remote sensing. Emission of outgoing-qi to­
ward this point with specific manipulations may facilitate qi ac­
tivities of the qi recipient and induce his specific physiological
^funetiomPr putting it differently, “open Tianmu (the Heavenly
eye)” . Carelessness should be avoided when emission
ofoutgoing-qi toward it with the qi-guiding method of mak­
ing three points linear lest disorders of qi activities, syncope
and dizziness should occur. •• ■’
Yintang (Extra!)
Location-. The midpoint between the medial ends of the
two eyebrows. ?'■ 1;
Indication-. Headache, dizziness, epilepsy, infantile convul­
sion, eye congestion with pain, insomnia and vertigo.
Applicatiom As Yintang is located on the Ren Channel, it
is the key point for regulating qi;in Tianting (Extra), Baihui
1 :t (Du 20) and the Gallbladder Channel. Qigong deviations such
>
. as; heavy sensation in the «vertex and sticking sensation at the
í Í forehead, migraine, dizziness and eye congestion can be well
* *.
— 112—

*S
treated by emitting outgoing-qi toward this point as well as
Baihui (Du ¡20) and Taiyang (Extra 2) to make the, circulation
of qi along the Du Channel, Ren Channel and the Shaoyang
Channelslacálijated, ,, ::j,:.
Hanyan (GB 4) . .
Location-. Posterosuperior to the hairline of the temporal
region- There is a slight movement here during chewing.
* Indication: Migraine, vertigo, tinnitus, toothache, epilepsy
induced by terror and clonic convulsion.
Application: Digital kneading and flicking manipulations
followed by emission of outgoing-qi toward it and guiding of
the patient ’ s qi along the Shaoyang Channels with pushing
and pulling manipulations can be taken to open the point,
dredge the channels to facilitate qi, soothe the liver and sup­
press the sthenic yang and balance yin and yang between the
left and right of the body. In clinical application, the usuage of
the point at the two sides is often compatible and the left is
usually regulated first in male and the right first in female. ,
Fengfu (Du 16)
Location-. 1 cun superior to the midpoint of the posterior
hairline. . .
Indication-, heaviness and pain in the back of the head, ap­
oplexy, hemiparalysis, common cold, headache, neck stiffness,
vertigo, sore throat and nausea.
Application-. Also called Sheben, Gpizhen, Guilin, Caoxi
and Xingxing, it is the converging point of the Du Channel and
the Yangwei Channel. The point is considered the gate of
pathogenic wind invasion. The pathogenic wind may enter
Fengfu, spread over the brain and affect the Taiyang and
- 113-
Shaoyang Channels, causing chills and fever, dizziness, neck
stiffness, sore throat and the like. Emission of qi toward this
point to open it may facilitate the expelling, of the pathogenic
wind. In regulation of qi activities, it is often used together with
Fengchi (GB 20) and Yanglingquan (GB 34).
Fengchi (GB 20)
Location-. Lateral to Fengfu (Du 16), in the triangle de­
pression between the sternocleidomastoid muscle and the
trapezius muscle.
Indication-. Migraine, occiput pain, vertigo, neck stiffness
and pain, apoplexy, exopathy, and pain in the back.
Application- Also called Refu, it is a point of Gallbladder
Channel of FootShaoyang and a converging point of the
Sanjiao Channel of Hand—Shaoyang, the Gallbladder Channel
o f Foot-Shaoyang, the Yangwei Channel and the Yangqiao
Channel. Located at the back of the head, it is the hub where
pathogenic wind often invades into the brain. Emission of
outgoing-qi to it followed by guiding qi along the Gallbladder
Channel can help dredge the channels and collaterals, regulate
qi and blood, expel pathogenic wind from the body surface,
dispel wind and remove heat, restore consciousness and reduce
resuscitation, and improve visual and auditory acuity.
To treat neck stiffness and pain by expelling pathogenic
factors, pushing and pulling are the manipulations of choice for
emitting qi toward Fengchi to drive pathogenic factors to go
along the Gallbladder Channel and finally out from
Yanglingquan (GB 34).

— 114—
Points at the Chest and Abdomen

Quepen (St 12)

Location-. Directly above the nipple, in the middle of the
supraclavicular fossa.
Indication-. Dyspnea, sore throat and pain in Quepen.
Application-. Also called Tiangai and Chigai, it is the place
where the channels of Foot-Yangming, Hand-Shaoyang,
Hand-Taiyang and Hand-Yangming pass. So emitting qi to it
and guiding qi along the channels can help regulate qi circula­
tion in the above-mentioned channels to get qi balanced inside
and outside. Emission of qi to it together with guidance of qi to
flow along the Stomach Channel and Gallbladder Channel can
treat chest stuffiness, cough, hot sensation in the chest and other
disorders.
It deserves special attention that during outgoing—qi
treatment, the pathogenic qi of the patient may invade via
Quepen into the internal organs of the therapist and cause
chest distress, chest pain and other symptoms due to stagnation
of qi.
Zhongfu (Lu 4)
Location-. 6 cun lateral to the thoracic midline, in the
interspace of the 1st and 2nd ribs.
Indication-. Cough, chest distress and pain in the shoulder
and back.
Application-. Also called Yingzhongshu, Fuzhongshu and
Yingshu and located on the Lung Channel of Hand-Taiyin as
a Front—mu point related to the lung, it is the place where qi

— 115—
i

gathers and stores and where the Channels of Hand-Taiyin

and Foot-Taiyin converge. Emission of qi to this point has the
function of removing heat from the Upper—jiao (the Upper
Warmer), dredging and regulating the lungqi and subduing
cough and asthma. Emitting qi toward it together with guiding
qi along the Channels of Hand—Taiyin and Foot-Taiyin with
pushing and pulling manipulations can help dredge the channel
qi and expel the pathogenic qi out of the Taiyin Channels.
Tiantu (Ren 22)
Location-. Right at the centre o f the suprasternal fossa.
Indication-. Cough, difficult expectoration, sore
throat,chest distress, nausea and vomiting.
Application-. Also called Yuhu and Tianju, it is a point on
the Ren Channel and a converging place of the Ren and Du
Channels. As the thoracic part controls qi (the vital energy)
and Tiantu is located at the top of the chest, emission of outgo-
ing-qi toward this point can ventilate the lung and resolve
phlegm, keep the adverse qi flowing downward to relieve asth­
ma, and relieve sore throat to recover voice. Emission of outgo­
ing—qi toward it as well as Fengmen (GB 12) and Feishu (GB
13) can regulate yin-qi (negative energy) and yang—qi (positive
energy) between the anterior and posterior.
Xuaqji (Ren 21)
Location-. In the depression 1.6 cun inferior to Tiantu (Ren
22).
Indication-. Sore throat, stuffiness and pain in the chest and
hypochondrium, hiccup and adverse rising of lung—qi, cough,
dyspnea, pulmonary abscess, etc.Application-. It is a point of the
£
Ren Channel. Literally, “Xuan” refers to the second star of the
—116—
Bid Dipper and “Ji” refers to the third. Xuan and Ji rotate
along with the automatic rotation of the Big Dipper. The
health preservers take Xuanji as the rotation phenomenon of
the laryngeal periosteal bone circle. Therefore, emission of
outgoing qi toward this point can promote the dispersing func­
tion of qi in the Upper-jiao, remove stagnation and stasis,
subduing swelling and pain, moistening the dryness, and cheek
the adverse flowing of qi to allay asthma. Clinically, the point
is often used in combination with Qihai (Ren 6) and Dantian
for emission of outgoing-qi. As Xuanji is located above Qihai
(Ren 6) and Dantian, it is important for clearing heat of
lung—qi while Qihai and Dantian are important, for
supplemen—ting primordial qi.The combination of the three,
which are mutual supplementary, is quite effective for regu­
lating qi activities of the zang-organs and fuorgans, clearing
and regulating the lung, and improving inspiration to relieve
asthma. In the case of Qigong deviations manifested as chest
and hypochondriac pain, the therapist should first emit qi to­
ward Xuanji to get the patient's qi circulation smooth, and
then guide qi with pushing and leading manipulations to flow
back to its origin.
Huagai (Ren 20)
Location-. 1.6 cun inferior to Xuanji (Ren 21).
Indication-. Dyspnea, cough, and fullness and pain in the
chest and hypochondrium.
Application-. Huagai is a point of the Ren Channel. Inside
this point lies the lung, where all the vessels converge and nor­
mal gas exchanges take place, a time when yang—qi is in exu­
berance. So emitting qi toward this point can soothe the chest
— 117—
oppression and regulate qi. The point at the same level of it,
which belongs to the Kidney Channel, is Yuzhong (K 26), a
point having the function of suppressing the kidney-water and
nourishing the lung—metal. So Huagai is often used together
with Yuzhong (K 26) to attain the effect o f mutual promotion
of the lung and the kidney and curing the mother (lung) and
child (kidney) simultaneously (the lung and the kidney are of
"V*,... I t . - ^ & x J & U e c * __--*« __ ............................... J>.............................................

mother—child relationship). When emitting qi to Zhongwan

(Ren 12) and Qihai (Ren 6) to expel pathogenic factors, it is
advisable no to forget emission of qi toward Huagai, Xuanji
(Ren 21) and Yuzhong (K 26) so as to avoid the Upward rush­
ing of turbid qi.
Yuzhong (K 26)
Location-. 2 cun lateral to Huagai (Ren 20).
Indication-. Cough, chest distress, phlegm accumulation,
distending pain in the chest and hypochondrium and loss of
appetite.
............. V . , .

Application-. Emission of qi toward this point may dear the

lung and regulate qi, check the upward adverse flow of qi and
resolve phlegm and regulate qi activities. Clinically, it is of­
ten applied in combination with Shanzhong (Ren 17), Huagai
•

(Ren 20) and Xuanji (Ren 21) so as to prevent stagnation of

-
-

pathogenic factors and adverse rising of qi of the Chong Chan­

nel to the chest.
Shanzhong (Ren 17)
'
." .

Location-. At the midpoint between the breasts.

.-

Indication-. Chest distress, dyspnea, cough, chest pain,

'*

hypogalactia after delivery, mammary abscess, and pain in the

'

back.
V

—118—
Application-. Also called Yuanwu, Yuanjian, the Upper
Qihai and the Middle Dantian» it serves as the sourse of qi of
the Ren Channel, the sea of pectoral qi and the converging
place of general qi. Emission of outgoing-qi toward this point
can therefore regulate qi and check its upward adverse flow,
clear away heat from the lung and resolve phlegm, and soothe
the chest and regulate qi. Emission of qi toward it in combina­
tion with Neiguan (P 6) can regulate qi of the chest, heart and
stomach as a whole, which is applied specially to soothe the
chestand regulate regulate qi of the chest, heart and stomach as
a whole, which is applied specially to soothe the chest and regu­
late qi, invigorate the heart and tranquilize the mind and acti­
vate the collaterals to relieve pain. As Shanzhong is located be­
tween the Upper and Lower Dantian, stagnation of qi of the
three elixir fields (Dantian) should all be treated by emitting qi
toward Shanzhong to dredge the channels and facilitate qi back
to its origin. Emission of qi to it in combina—tion with Feishu
(U B 13) has the function of regulating qi activities of the Up­
per-jiao (lung) and the Upper Dantian, and that of balancing
yin and yang in the anterior and posterior to activate qi all over
the body.
Zhongwan (Ren 12)
Location-. 4 cun superior to the umbilicus.
Indication-. Stomachache, abdominal distention, acid
regurgitation, vomiting, diarrhoea, dysentery, jaundice and
asthenia of the spleen and stomach.
Application-. Its synonyms are Taicang, Weiwan, and
Zhongji. As a point of the Ren Channel, it serves as a con­
verging place of the Ren Channel and the Channels of
— 119—
4

Hand—Taiyang, Hand—Shaoyang, and Foot-Yangming, as a

Front-mu point related to the stomach and as the converging
point of the fu-organs. With the help of outgoing-qi, this
point has the virtue of calming the nerves, checking the as­
cending and discending o f qi, soothing the stomach—qi, regu­
lating the Middle—jiao, resolving dampness accumulation and
removing phlegm stagnation. Clinically, emitting qi toward it
together with Fenglong (St 40) can resolve dampness accumu­
lation and remove phlegm stagnation; with Zusanli (St 36) can
strengthen the spleen and soothe the stomach; with Pishu (U B
20) can regulate the spleen—qi and stomach—qi as well as
yin—qi and yang—qi at the anterior and posterior. Because it lo­
cates between the Lower and Middle Dantian, it is of utmost
important for regulating qi o f the two elixir fields with outgo-
ing—qi. Emitting qi toward Zhongwan with vibrating and
quivering manipulations has the function of inducing sleep and
tranquilizing the nerves.
Lanmen (Extra, Ileocecal Junction)
Location-. 1.5 cun superior to the umbilicus.
Indication-. Abdominal distention and pain, diarrhoea,
constipation, vomiting, and stagnation of qi between the upper
and the lower.
Application¡ Lanmen is located on the Ren Channel, join­
ing the stomach and the small intestines. Emitting outgoing-qi
toward it can correct the disorder of qi, regulate the stomach
and the small intestines and facilitate qi of the Mid­
dle—jiao.In clinical treatment of diseases of the zang-organs
and fu—organs with emission of outgoing-qi, qi of this point
should be the first to be facilitated, then the other points in
— 120—
combination. Emitting qi toward Lanmen together with
Zhongwan (Ren 12) may regulate qi of the Middle-jiao; with
Qihai (Ren 6) may regulate qi of the Lower-jiao and can guide
qi back to its origin; and with Shanzhong (Ren 17) may regu­
late qi of the Upper-jiao.
Shenque (Ren 8)
Location-. Right in the middle of the umbilicus.
Indication-. Abdominal pain, diarrhoea, stagnation of qi
and congenital and acquired insufficiency.
Application-. Also termed Qishe, Mingdi, Qizhong and
Weihui, the point is both the house of acquired qi and the res­
ervoir of congenital qi. Emitting qi toward this point and guid­
ing qi here can facilitate the congenital and acquired qi, culture
the primordial qi to consolidate the origin, recuperate depleted
yang and rescue the patient from collapse, and diagnose dis­
eases. Guiding qi to rotate round Shenque by will is termed at­
taining the “circle of qi” or “automatic circular rotation of qi”,
which is quite effective for regulating qi activities of all the
channels and for treatment of diseases of the digestive,
cardiovascular and other systems.
Qihai (Ren 6)
Location-. 1.5 cun inferior to the umbilicus.
Indications Abdominal pain and distention, dysmenorrhea,
amenorrhea,disorder of qi activities, and failure of qi to flow
back to its origin.
Application-. Also called Boying, Xiahuang and Dantian,
Qihai is the origin of qi of the Ren Channel and the source of
qi of the male, the returning place of primordial qi and the
fundamental point for abdominal inspiration. Emitting qi to it
— 121—
can actívate and mobilize the primordial qi, invigorate the kid­
ney—qi, warm the Lower-jiao, dispel the pathogenic cold and
dampness and replenish the kidney qi to relieve asthenia type
asthma. Qihai is very important for training qi, guiding qi and
emitting outgoing—qi. Abdominal respiration depends
whollyon the oscillation o f qi in Qihai. In clinical applica­
tion, qi is often emitted to it in combination with Shanzhong
(Ren 17) and Xuanji (Ren 21) for mutual assistance. Purgation
manipulation on Qihai or guiding the pathogenic qi out from
this point should be avoided lest the vital qi (vital energy) be
impaired.
Guanyuan (Ren 4)
Location-. 3 cun inferior to the umbilicus.
/. Indication-. Deficiency of vital-qi, abdominal pain,
dysmenorrhea, amenorrhea, enuresis, diabetes and vertigo.
Application-. With many synonyms such as Dantian,
Dahai, Jinglu, Liji, Dazhongji and Huangzhiyuan, Guanyuan
is a point of the Ren Channel, a Front-mu point related to the
small intestine, a converging point of the Three Yin Channels
of Foot and the Ren Channel, and a place where qi of Sanjiao
(three warmers) generates. Qihai is considered as the reservoir
of essence of the male and of blood of the female, a hub of life,
a storehouse of genuine qi and a place where the kidney-yin
and kidney-yang meet. So emitting outgoing-qi to this point
can invigorate the kidney to consolidate the fundamental es­
sence, nourish and replenish the primordial qi, supplement the
brain and the spinal cord, facilitate qi activities, check the men­
tal activity, strengthen the waist and knee, warm yang and help
the transformation of qi and promote diuresis and remove
—122—
dampness. In clinical, treatment, emitting qi to Guanyuan in
combination with Shenshu (U B 23) can replenish qi, nourish
yin and keep qi in the Lower-jiao, which in turn can help re­
plenish the congenital; and acquired qi and facilitate inspiration
to relieve asthma. Emitting qi in combination with Mingmen
(Du 4) can invigorate qi, strengthen yang and activate qi activi­
ties, which ususlly induces spontaneous movements of the pa­
tient. Qi may be better activated if Dazhui (Du 14) and Feishu
(U B 13) are added for outgoing-qi emission. So Guanyuan is
the main point for training qi, guiding qi and emitting qi.
Huiyin (Ren 1)
Location-. In the centre of the perineum, between the anus
and the scrota in the male or the posterior labial commissure in
the female.
Indication-. Disorder of qi in the Ren Channel and Du
Channel, deranged qi activities, seminal emission, impotency,
prospermia, irregular menstruation, headache, epilepsy induced
by terror and syncope.
Application-. Also called Haidi, Xiajidihu, Digen and
Yinqiaoku (yinqiao storehouse), Huiyin is the originating point
of the Ren Channel, Du Channel and Chong Channel, and a
collateral point (point where the collaterals originate) of the
Ren Channel. During Qigong practice, the accumulation and
circulation of qi often makes this point throb, a phenomenon
indicative of the activation and mobilization: of qi of the Ren,
Du and Chong Channels. So emitting outgoing qi toward
Huiyin can regulate qi of the Ren, Du and Chong Channels in
overall. And as Huiyin joints Baihui (Du 20) forming a line of
demarcation of yin and yang inside the body, emitting qi to-
— 123—
ward these two points can facilitate the exchange of qi inside
and outside the body. This is a favourable opportunity for
training and regulating qi and for facilitating qi activities of the
whole body to balanced yin and yang and circulate qi
smoothly, and by this way, the purpose of diagnosis and treat­
ment of diseases can be achieved.
Zhangmen (Liv 13)
Location-. On the free end of the 11th rib.
Indication-. Distending pain in the costal region, abdominal
distention, borborygmus, mass in the abdomen, vomiting, ver­
tigo, insomnia, and vexation.
Application-. Also named Zhoujian, Changping and
Xielilo, Zhangmen is the Front-mu point related to the spleen,
a cp|iverging point of the zang—organs and a meeting place of
the Channels of Foot-Shaoyang and Foot-Jueyin. Emitting
outgoing-qi toward it can facilitate and regulate the qi activi­
ties of the Liver Channel and the Gallbladder Channel, so it is
often applied to soothe the liver and regulate qi, promote blood
circulation to remove stasis and to disintegrate masses. Emit­
ting outgoing—qi to open qi in Zhangmen and the Inner
Laogong (P 8), which are mutually promotive, is very effective
for guiding the pathogenic fire to descend, clearing away the
heart-fire and liver-fire and soothing the liver and regulating
thestomaeh. *
Daimai (GB 26)
Location-. Directly inferior to the free end of the 11th rib,
level with the umbilicus.
Indication-. Disorder of qi of the Dai Channel and the
Gallbladder Channel, abdominal pain, amenorrhea, leukorrhea
— 124—
with reddish discharge, hernia, and pain in the lumbocostal re­
gion and the lower extremities.
Application-. Daimai is a converging point of the Dai
Channel and the Channels of Foot-Shaoyang. Literally, “Dai”
means “belt” , so the Dai Channel is regarded as “the waist
belt”, which joints all the vertically lying channels of the body.
Qigong masters attach great importance to the smooth circula­
tion of qi along this channel. Emitting outgoing—qi toward
Daimai may activate and regulate all the vertically lying chan­
nels. When Daimai is opened through, qi of the three elixir
fields (the three Dantian) will be easy to communicate. If this
point is kept tense, there will be stagnation of qi activities of the
Dai Channel, leading to disorder of qi flow in the Ren, Du and
Chong Channels and all the other channels of the body.
Guilai (St 29)
Location-. 4 cun inferior and 2 cun lateral to the umbilicus.
Indication-. Pain in the abdomen and the lumbosacral re­
gion, asthenia of the lower extremities accompanied with pain,
amenorrhea, irregular menstruation, leukorrhea, coldness,
swelling and pain in the genitals, prolapse of uterus, impotency
and prospermia.
Application-. Another name for Guilai is xigu. The point is
important for lowering the abdominal qi along with exhaling to
get qi to its origin during Qigong exercise. Emitting
outgoing-qi toward it may help activate qi in Dantian, lower qi
to the Lower Dantian along with exhaling, and warm the
channels to expel cold and replenish Chong and Ren Channels.
Qichong (St 30)
Location-. 5 cun inferior and 2 cun lateral to the umbilicus.
— 125—
Indication-. Stagnation of qi in the Chong and Ren Chan­
nels, abdominal distention and pain, borborygmus, hernia,
swelling of the genitals, impotency and irregular menstruation.
Application-. Also called Qijie, it is the originating point of
the Chong Channel, a channel that receives qi and blood of all
the Twelve Regular Channels. When inhaling, the abdominal
qi will rush upward from this point and join with qi of the
Middle-jiao; when exhaling, the abdominal qi will descend
from Guilai (St 29). So Qichong and Guilai (St 29) work to­
gether as “a qi pump” for training qi in Dantian. Emitting
outgoing-qi toward Qichong has the function of regulating
and facilitating the qi activities of the Ren Channel, Chong
Channel and the Stamoch Channel, promoting circulation of qi
an&blood, and dispelling cold and dampness.

Points at the Back and Waist

Jianjing (GB 21)

Location-. At the midpoint of the line joining the inferior
aspect of the 7th cervical vertebral process and the acromion.
Indication-. Stiffness and pain in the neck, pain in the
shoulder and back, inability to raise the arm, and mammary
abscess.
Application-. It is a converging point of the Channels of
Hand-rShaoyang, Foot—Shaoyang and Foot-Yangming and
the Yangwei Channel, and a place for the Gallbladder Channel
to join with all the Yang Channels when it passes through the
shoulder. So emitting outgoing—qi toward Jianjing can regulate
qi activities all over and dredge qi of all the Yang Channels. It

— 126—
also serves as a point for the overall regulation of qi after clini­
cal treatment.
P azh u i(D u l4)
Location: Between the spinous processes of the 7th cervical
vertebra, and the 1st thoracic vertebra.
Indication: Stagnation of qi in the Du Channel, occiput
pain due to qi stagnation, rush of qi into Baihui (Du 20),
dysfunction of yang-qi (positive energy), vertex pain, fibrile
diseases, epilepsy, hectic fever due to yin- deficiency, night
sweat, and visual and auditory hallucination.
Application-. The synonyms are Bailao and Shangshu. The
Du Channel is the back midline throughfare of the small circle
of qi. The point Dazhui is referred to as the yang aspect of
yang, a crux for regulating and replenishing yang—qi, and a
place where the Du Channel meets the Channels of
Hand-Taiyang, Hand-Yangming and Hand-Shaoyang. So it
is often used to regulate yin or yang when they interclock or
when either of them is over exuberant. Before emitting and
guiding qi to regulate the Du Channel and the Urinary Bladder
Channel of Foot—Taiyang, the point Dazhui should be first
regulated together with some adjunct points because it is most
helpful to excitation and activation of yang-qi. Emitting
outgoing-qi to Dazhui and its adjunct points Mingmen (Du 4)
and Weiluguan (Coccyx pass) tends to induce the dynamic
phenomenon (spontenous movement) of the patient. However
it may also cause the phenomenon o f syncope in some patients.
This calls for special attention of the therapist in clinical treat­
ment.
Mingmen (Du 4)
— 127—
Location’. Inferior to the lower border of the spinous pro­
cess of the 2nd lumbar vertebra.
Indication• Asthenia of yang—qi (positive energy),
insufficiency of kidney-yang, coldness and pain in the waist
and knee, soreness of the waist and back, rigidity and pain,
impotency, seminal emission diarrhoea and leukorrhea.
Application-. Also named Jinggong and Zhuzhang, it is lo­
cated between the two kidneys. As the storage of essence, the
kidney is the root of life, the origin of innateness, and the crux
thoroughfare of qi flowing along the Du Channel. So emitting
outgoing-qi to Mingmen can regulate the Du Channel in gen­
eral, excite yang-qi, strengthen yang and replenish the kidney*.
and facilitate qi to go through the three passes to reach the de­
sired joints. Emission of outgoing-qi to it together with its ad­
junct points Weiluguan (Coccyx pass), Dazhui (Du 14) and
Yuzhenguan (occiput pass) has the function of regulating the
Du Channel and exciting yang-qi to open through the small
circle of qi.
Feishu (UB 13)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 3rd thoracic vertebra.
. Indication-. Cough, dyspnea, hemoptysis, hectic fever due to
yin-deficiency, chest distress, hypochondriac pain and rigidity and
pain in the back.
Application-. As the lung lies inside it, Feishu is a place
where the lung carries out exchanges of qi, serving as an impor­
tant point for treatment of the lung diseases. Emitting
outgoing—qi toward it for conduction of qi may help dredge
and regulate the channel qi, nourish yin and clear away heat
—128—
from the lung,and replenish qi to subdue asthma. By opening
through Feishu with outgoing qi together with exciting its ad­
junct point Xinshu (UB 15) to achieve the result of will follow­
ing the circulation of qi, the effect of dynamic phenomenon of
the patient can be most easily induced. Emitting qi toward
Feishu and its adjunct point Zhongfu (Lu 1), one in the ante­
rior and the other posterior, has the function of regulating the
lung-qi and keeping the lung-qi downwards.
Xinshu (UB 15)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 5th thoracic vertebra.
Indication-. Precordial pain, insomnia, vexation, palpita­
tion due to fright, amnesia, epilepsy and hysteria.
Application-. As a key point for treatment of heart diseases,
it is a place for transformation and exchange of the heart-qi at
the back. Emitting outgoing qi to it can help nourish the
heart-qi and regulate the heart and kidney. Emitting qi to it
together with its adjunct points Shanzhong (Ren 17) and Juque
(Ren 14) and guiding qi between the anterior and posterior can
balance yin and yang of the above two aspects.
Ganshu (UB 18)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 9th thoracic vertebra.
Indication-. Chest and hypochondriac pain, margins of eye­
lids, dizziness, depressive psychosis, epilepsy.
Application-. It is internally related to the liver, serving as
the location for the liver—qi to transport and exchange at the
back and a point for treatment of the liver diseases. Emitting
outgoing-qi toward it together with guiding qi can help regu-
— 129—
late the circulationof qi along the Liver Channel, calm the liver
to, stop pathogenic wind, and improve the visual acuity and
check the exuberance of yang. Clinically, it is often used with
Zhangmen (Liv 13) and Qimen (Liv 14) as the adjunct points.
Pishu (UB 20)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 11th thoracic vertebra.
Indication-. Vomiting, abdominal distention, diarrhoea,
dysentery, edema, pain in the waist and back and lassitude of
the extremities.
Application-. It is internally related to the spleen and serve
as a location for the spleen-qi to transport and exchange at the
back «nd a key point for treating diseases of the spleen and
stomach. Emiting outgoing qi toward this point can activate qi
of the Spleen Channel, reinforce the spleen to remove damp­
ness, and replenish qi and regulate blood circulation. Emiting
qi toward it with Dantian as the adjunct point can help activate
and regulate both the congenital and acquired qi.
Shenshu (UB 23)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 2nd lumbar vertebra.
Indication-. Pain in the loins and legs, enuresis, seminal
emission, impotency, irregular menstruation, vertigo, tinnitus
and deafness.
Application-. It is internally related to the kidney, serving as
a place for the kidney-qi to transport and exchange at the back
and a key point for treating diseases of the kidney. Emitting qi
toward it together with conducting qi has the function of sup­
plementing the congenital qi, tonifying the kidney to arrest
— 130—
spontaneous emission, and removing dampness to relieve
edema. And with Dantian as its adjunct point for emittng and
guiding qi, the effect of facilitating the congenital qi and guid­
ing qi back to its origin can be achieved.

Points at the Upper Limbs

Jiq u an (H l)
Location-. At the centre o f the axilla, on the medial side of
the axillary artery.
Indication-. Precordial pain, pain and fullness in the
hypochondrium and pain in the arm.
Application-. The point is where the transformation of
heart—yang into yin takes place. It is internally related to the
heart, joins the lung and has its outer opening at the axilla.
Emitting outgoing qi to this point has the function of general
regulation of qi of the Lung Channel of Hand-Taiyin and the
Heart Channel of Hand-Shaoyin, the function of promoting
circulation of qi and blood and that of regulating the blood
vessels, Emitting outgoing—qi to it and Xiaohai (SI 8), Hegu
(LI 4) and Quchi (LI 11) with rotating manipulation can help
activate, check and promote the qi flow in the upper limb.
Shaohai (H 3)
Location-. In the depression at the ulnar end of the
transversal cubital crease which appears when the elbow is
bent.
Indication-. Precordial pain, pain in the axillary and
hypochondriac region, epilepsy and scrofula.
Application-. Shaohai is the He (Sea) point, or the con­

— 131—
verging point of the. Channels o f Hand-Shaoyin. Emitting
outgoing-qi toward it together with guiding qi can help dredge
the channels and collaterals, regulate the blood vessels and re­
solve phlegm to calm the heart. Clinically it is often applied to­
gether with Jiquan (H 1), Quchi (LI 11) and Hegu (LI 4).
Quchi ( L 1 11)
Location-. In the depression at the radial end of the trans­
verse cubital crease when the elbow is flexed.
Indication-. Vertigo, common cold, sore throat* gingivitis,
dryness in the throat, thirst, manic-depressive psychosis, ab­
dominal pain, vomiting and diarrhoea, pain in the shoulder,
arm and elbow, and flaccidity of the upper limb.
Application-. Quchi is also termed Guichen and Yangze. It
is théjjjlace where’ qi of the Large IntüStine» Channel of
Hand-Yangming enters. Emitting outgoing-qi toward t h i s
point together with guiding qi can help dispel pathogenic wind
from the body surface, regulate the stomach and intestines, re­
solve stasis and swelling, and relax the muscles and tendons to
lubricate the joints. As Quchi is in charge of desending and
Zhongchong (P 9) in charge of ascending, the combination of
the two for emission and guidance of qi may achieve harmony
of qi descending and ascending, making the heart, lung and the
large intestine pure and clear, the stomach regulated with
adversely—rising qi checked, vomiting relieved and vertigo im­
proved.
Hegu (L 14)
Location-. Between the 1st and 2nd metacarpal bones,
approximately level with the midpoint of the 2nd metacarpal
bone.
— 132—
Indication-. Headache, toothache, conjunctival congestion
and pain, deafness, sore throat, deviation of the eye and
mouth, syncope, manic—depressive psychosis and epilepsy.
Application-. Also termed Hukou, Hankou and Hegu, it is
a source point (the point where the primordial qi of the viscera
flows and stays) of the Large Intestine Channel of
Hand-Yangming. Emitting qi toward it together with guiding
qi can clear and activate the channels and collaterals, promote
circulation of qi to induce resuscitation, dispel pathogenic wind
from the body surface, and relieve muscular spasm and
tranquilize the mind. When it is applied in combination with
Taichong(Liv 3) for emission of qi, satisfactory effect is often
attained in the treatment of joint pain, syncope, epilepsy, and
the like. Patients who are sensitive to outgoing—qi can readily
feel the effect of qi or feel the vibration of qi when the therapist
emits it toward his Hegu point.
Inner Laogong (P 8)
Location-. In the middle of the palm, between the 3rd and
4th metacarpal bones.
Indication-. Manic-depressive psychosis, epilepsy, hysteria,
vomiting, halitosis and aphthae.
Application-. Also named Guilu, Yinggong, Wuli and
Zhangzhoqg, it is a point of and representative of the
Pericardium Channel of Hand—Taiyin, the place where qi of
this channel passes, a spring point (one of the five shu points),
and a point of great importance for emission and guidance of
qi. A well versed Qigong practitioner can get this point open
and emit qi out of his body. When the therapist emits
outgoing-qi toward the Inner Laogong of the patient, the pa-
— 133—
*

tient, if sensitive to outgoing-qi, can feel qi apparently. Emit­

ting outgoing-qi toward this point may help clear away the
heart—fire, tranquilize the mind, remove dampness—heat, dissi­
pate stasis and disperse the accumulation o f pathogen, lower
the adversely ascending qi to soothe the stomach and remove
heat from the blood to stop pathogenic wind.

Point at the Lower Limbs

Yanglingquan (GB 34)

Location-. In the depression anterior and inferior to the
small head of the fibula.
Indication-. Pain in the knee, paralysis, hemiplegia, eye dis­
ease, bitterness in the mouth and dryness o f the throat, dizzi­
ness, vertigo, hypochondriac pain, pain in the shoulder joint
and sciatica.
Application-. Also named Jinhui and Yangling, the point
belongs to the Gallbladder Channel of Foot-Shaoyang, serv­
ing as the entrance of qi of this channel. Emitting qi toward
this point together with guiding qi can help relax the muscles
and tendons and activate the flow of qi and blood in the chan­
nels and collaterals, relieve spasm and pain, clear away damp­
ness-heat, treat shaoyang disease, mid disperse the stagnated
Uver-qi and gallbladder-qi. Emitting qi to Yanglingquan in
combination with Zhigou (S J 6), with one in the upper and the
other in the lower, can ensure a smooth flow of qi in the two
channels (the Gallbladder Channel and the Sanjiao Channel),
facilitate qi in Sanjiao (three warmers) and resolve stagnation
and masses.

— 134—
Zusanli (St 36)
Location: 3 cun inferior to the lateral depression of the
knee.
Indication-. Stomachache, abdominal distention, vomiting,
dysphagia, edema, constipation, and pain in the waist, knee
and leg.
Application-. Also called Xialing and Guixie, it belongs to
the Stomach Channel of Foot-Yangming, serving as a con­
verging point at the lower part of the channel. Emitting qi to
this point together with guiding qi can help regulate the stom­
ach and intestines, facilitate qi to relieve distention, dissipate
stagnation and obstruction, promote the circulation of qi to al­
lay pain, alleviate water retention to subdue swelling, and acti­
vate the flow of qi and blood in the channels and collaterals.
Emitting qi toward it in combination with Quchi (LI 11) has
the functions of general regulation of qi of the yang channels,
regulation of the spleen, stomach and intestines and of general
health care.
Weizhong (UB 40)
Location-. Exact the midpoint of the popliteal transverse
crease.
Indication-. Lumbago, flaccidity of the lower limbs, abdom­
inal pain accompanied with vomiting and diarrhoea, and swell­
ing and pain in the neck.
Application-. Weizhong belongs to the Urinary Bladder
Channel of Foot-Taiyang as a converging point at its lower
part. Emitting outgoing-qi toward it to guide qi can relax the
muscles and tehdons and activate the flow of qi and blood in
the channels and collaterals, reinforce the waist and knee and
— 135—
cool the blood to stop bleeding.
Yongquan(K I)
Location-. In the depression when the toes are plantar
flexed.
Indication-. Vertex pain, dizziness, vertigo, infantile convul­
sion, depressive psychosis, sore throat, aphonia, and hot sensa­
tion in the sole.
Application-. The synonyms are Diheng, Dichong, and
Juexiri. It belongs to the Kidney Channel of Foot—Shaoyin,
serving as an exit of the channel qi. Emitting qi toward it can
help restore consciousness and reduce resuscitation, tranquilizo
the mind, clear away heat and purge pathogenic fire and calm
the liver to stop the pathogenic wind. Yongquan is a point
connected with the Earth- qi. Emitting qi toward it in combi-
nation with Laogong (P 8) can facilitate the coordination of qi
inside and outside the body and regulate the internal qi.

Other Points

Besides the above-mentioned commonly used points,

there are some other regular points and extrachannel points
used as adjuncts in outgoing-qi therapy, which are listed in
brief below.
Table 3-1 List of Other Commonly—used Points

Channel: The Lung Channel o f Hand—'Taiyin

Yunmen (LU 2)
Location-. 6 cun lateral to the thoracic midline, inferior to
the lateral end of the clavicle, 1 cun above Zhongfu (LU 1).
Indication: Cough, dyspnea, pain in the chest, shoulder
and back, and hot sensation in the cheSt
Chize (LU 5)
Location: In the middle of the cubital crease, at the radial
side of the tendon of brachial biceps.
Indication-. Contracting pain in the elbow and arm, cough
with dyspnea, fullness in the chest and hypochondrium and in­
fantile convulsion.
Lieque (LU 7)
Location-. Superior to the styloid process of radius, 1.5 cun
above the transverse crease o f wrist
Indication: Cough, sore throat, hemiplegia, stiffness of the
neck with pain, headache, facial paralysis and toothache.
Yiqi (LU 10)
Location: On the palmar surface, in the middle of the first
metacarpal bone at the junction of the “white and red” skin.
Indication-. Pain in the chest and back, headache, vertigo,
sore throat, fever and aversion to cold.
Shaoshang ( L u l l )
Location-. On the radial side of the thumb, about 0.1 cun
posterior to the corner of nail.
Indication-. Apoplectic coma, contracture of the fingers
with pain and infantile convulsion.
Channel: The Large Intestine Channel o f Hand-Yangniing
Yangxi (LI 5)
Location-. On the radial side of the back of the wrist, in the
hollow between the tendons of m. extensor pollicis Tongus and
brevis.
Indication-. Headache, tinnitus, toothache, soreness and
— 137—
pain in the arm, sore throat and edema. „
Shousanli (LI 10)
Location-. 2 cun direct below the point Quchi (LI 11).
, Indication-. Spasm of elbow with difficulty in extension and
flexion and numbness and aching—pain in the arms. ,
Jianyu (LI 15)
Location-. In the depression of the acromion when the arm
is raised.
Indication-. Pain in the shoulder and arm, dysfunction of
the shoulder joints and hemiplegia.
Yingxiang (LI 20)
Location-. 0.5 cun lateral to the nasal ala, in the naso-la­
bialgroove.
4 Indication-. Rhinitis, stuffy nose and facial paralysis,
» Channel: The Stomach Channel of Foot-Y amgming
Sibai (St 2)
Location-. In the depression at the infra—orbital foramen,
directly below the pupil when one is looking straight ahead.
Indication-. Facial paralysis and conjunctival congestion
with pain and itching.
Dicang (St 4)
Location-. 0.4 cun lateral to the comer of mouth.
Indication-. Slobbering and facial hemiparalysis.
Daying: (St 5)
Location-. In the depression at the lower border of m.
masseter, 1.3 cun anterior to the angle of jaw.
Indication-. Lockjaw and toothache.
Jiache (St 6)
Location-. In the depression one finger width superior to
— 138—
the angle of jaw, at the prominence of the masseter muscle
when the jaw is shut tight.
Indication-. Facial paralysis, toothache and swelling of
cheek.
Xiaguan (St 7)
Location-. In the depression at the lower border of the
zygomatic arch, at the prominence of the masseter muscle when
the jaw is shut tight.
Indication-. Facial paralysis and toothache.
Touwei (St 8)
Location-. 0.5 cun directly above the midpoint of the front­
al hairline.
Indication-. Headache and vertigo.
Renying (St 9)
Location-. 1.5 cun lateral to the thyroid cartilage.
Indication-. Sots throat, asthma and shortness of breath.
Shuitu (St 10)
Location-. On the anterior border of m. stemocleidomastoideus, 1
cun inferior to Renying (St 9).
Indication-. Fullness in the chest, cough with dyspnea,
stiffness of the neck and sore throat.
Tianshu (St 25)
Location-. 2 cun lateral to the umbilicus.
Indication-. Diarrhoea, constipation, abdominal pain and
irregular menstruation.
Biguan (St 31)
Location-. On the line; between the anterior-superior iliac
spine and the lateral border of the patella, at the level of the
gluteal groove.
— 139—
Indication: Pain in the waist and legs, numbness and
flaccidity of the lower limbs with contracture and spasm of
muscles with stiffness and difficulty in extension and flexion.
Futu (St 32)
Location: 6 cun above the superolateral border of the
patella.
Indication-. Cold and numbness of the knee with pain; lower
limbparalysis.
Liangqiu (St 34)
Location-. 2 cun above the superolateral border of the
patella.
Indication-. Yam, cold and numbness in the knee.
Waixiyan (Dubi, S t 35)
j Location-. At the lower border of the patella, in the depres-
siofl lateral to the patellar ligament.
Indication-. Aching pain in the knee with difficulty in
movement.
Shangjuxu (St 37)
Location-. 3 cun inferior to the point Zusanli (St 36).
Indication-. Pain around the navel, diarrhoea, lower limb
paralysis.
Jiexi (St 41)
Location-. On the midpoint of the dorsum of foot at the
transverse malleolus crease, between the tendons of m. extensor
digitorum longus and hallucis longus.
Indication-. Sprain of the ankle and numbness of the foot.
Channel: The Spleen Channel o f Foot-Taiyin
Sanyiqjiao (Sp 6)
Location: 3 cun above the tip of the medial malleolus, on
— 140—
the posterior border of the medial aspect of the tibia;
IndicationInsomnia, abdominal distention, indigestion,
enuresis and irregular menstruation.
Yinlingquan (Sp 9)
Location-. In the depression on the inferior border of the
medial condyle of tibia.
Indication-. Soreness of the knee joint and pain in the knee.
Xuehai (Sp 10)
Location-. 2 cun superior to the medial border of the
patella.
Indication-. Irregular menstruation and pain in the knee.
Daheng (Sp 15)
Location-. 4 cun lateral to the navel.
Indication-. Diarrhoea of deficiency-cold type, constipa­
tion and pain in the lower abdomen.
Channel: The Heart Channel of Hand-Shaoyin
Jiquan (H 1)
Location• At the centre of the axilla.
Indication-. Stuffiness in the chest, hypochondriac pain and
coldness and numbness of the arm and elbow.
Shaohai (H 3)
Location-. In the depression at the ulnar end of the
transversal cubital crease which appears when the elbow is
flexed.
Indication-. Numbness and pain in the arm and elbow.
Shenmen (H 7)
Location-. On the transversal crease of wrist, at the radial
side of the tendon of m. flexor carpi ulnaris.
Indication; Palpitation due to fright, severe palpitation, in-
141—
somnia and amnesia.
Channel: The Small Intestine Channel o f Hand—Taiyang
Shaoze (SI 1)
Location-. At the ulnar side of the little finger, about 0.1
cun posterior to the corner o f nail.
Indication-. Fever, apoplectic coma, hypogalactia and sore
throat.
Xiaohai (SI 8)
Location-. In the depression between the olecranon of the
ulna and the tip of the medial epicondyle of the humerus when
the elbow is flexed.
Indication-. Toothache, pain in the neck and soreness and
pain in the upper extremities.
*Bingfeng (SI 12)
Location-. In the centre of the superior fossa of
spinascapula, directly above Tianzong (SI 11).
Indication- Pain in the scapular area, difficulty in raising
the arm and soreness and numbness of the upper arm.
Jianwaishu (SI 14)
Location-. 3 cun lateral to the lower border of the spinous
process of the 1st thoracic vertebra.
Indication-. Pain in the shoulder and back, stiffness of the
neck and coldness and pain in the upper limb.
Jianzhongshu (SI 15)
Location-. 2 cun lateral to the point Dazhui (Du 14).
Indication-. Cough, shortness of breath, pain in the shoul­
der and back and blurred vision.
Jianzhen (SI 9)
Location-. 1 cun superior to the posterior axillary fold.
— 142—
IndicationSoreness and pain in the shoulder joint with
difficulty in movement, and upper limb paralysis.
Tianzong (SI 11)
Locations In the centre of the superior fossa of
spinascapula.
Indications Soreness and pain in the shoulder and back,
dysfunction of the shoulder joint and upper lim paralysis.
Quanliao (SI 18)
Locations Directly below the outer canthus, in the depres­
sion below the lower border of the zygomatic bone.
Indications Facial hemiparalysis.
Channel: The Urinary Bladder Channel o f Foot-Taiyang
Jingming (UB 1)
Locations 0.1 cun lateral to the inner canthus.
Indications Diseases of the eye.
Zanzhu (UB 2)
Locations In the depression proximal to the medial end of
the eyebrow.
Indications Headache, insomnia, pain in the supra-orbital
bone, conjunctival congestion and pain.
Tianzhu (UB 10)
Locations 1.3 cun lateral to the point Yamen (Du 15), in
the depression at the-external border of the trapezius muscle.
Indications Headache, rigidity in the neck, stuffy nose, pain
in the shoulder and back.
Dashu (UB 11)
Locations 1.5 cun lateral to the lower border of the spinous
process of the 1st thoracic vertebra.
Indications Fever, cough, rigidity in the neck and pain in
143—
the shoulder and back.
Fengmen (U B 12)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 2nd thoracic vertebra.
Indication-. Cold, cough, rigidity in the neck and pain in
the shoulder and back.
Weishu (UB 21)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 12th thoracic vertebra.
Indication-. Gastric diseases, vomiting of milk in infants,
and indigestion.
Saqjiaoshu (UB 22)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 1st lumbar vertebra.
^Indication-. Intestinal gargling and distention, vomiting, ri­
gidity and pain in the waist and back.
Qihaishu (UB 24)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 3rd lumbar vertebra.
Indication-. Pain in the waist and lower limbs.
Dachangshu (UB 25)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 4th lumbar vertebra.
Indication-. Pain in the waist and lower limbs, lumbar mus­
cle strain and enteritis.
Guanyuanshu (UB 26)
Location-. 1.5 cun lateral to the lower border of the spinous
process of the 5th lumbar vertebra.
Indication-. Pain in the waist and lower limbs and
—144—
i?

diarrhoea.
Baliao (the Eight Liao)
Location: A collective term for Shangliao (UB 31), Ciliao
(UB 32), Zhongliao (UB 33) and Xialiao (UB 34), located in
the 1st, 2nd, 3rd and 4th posterior sacral foramen respectively.
Indication-. Pain in the waist and lower limbs and diseases
of the urogenital system.
Zhibian (UB 54)
Location-. 3 cun lateral to the lower border of the 4th sacral
process.
Indication-. Pain in the waist and lower limb, flaccidity of
the lower extremities, difficulty in micturition, and
constipation.
Yinmen (UB 37)
Location-. 6 cun inferior to the midpoint of the gluteal fold.
Indication-. Sciatica, paralysis of the lower extremities, pain
in the waist and back.
Chengshan (UB 57)
Location-. At the top of the depression between the two
gastrocnemius muscles. Indication-. Pain in the waist and legs
and systremma.
Kunlun (UB 60)
Location-. In the depression between the posterior border
of the lateral malleolus and the medial aspect of the tendo
calcaneus.
Indication-. Headache, stiff neck, lumbago and sprain of
ankle.
Channefc The Kidney Channel of Foot-Shaoyin
Taixi (K 3)
— 145—
Location-. In, the depression between the tip of medial
malleolus and tendo calcaneus.
Indication-. Sore throat, insomnia, toothache, impotency
and irregular menstruation.
Shuiquan (K 5)
Location-. 1 cun directly inferior to Taixi (K 3).
Indication-. Irregular menstruation, dysmenorrhea, diffi­
culty in micturition, dizziness and blurred vision.
Zhaohai (K 6)
Location-. In the depression on the inferior of the medial
malleolus.
Indication-. Irregular menstruation.
Channel: The Pericardium Channel of Hand-Jueyih
Quze (P 3)
'’Location-. In the middle of the transverse cubital crease, at
the ulnar side of tendon of m. biceps brachii.
Indication-. Aching—pain in and trembling of the upper
limbs.
Neiguan (P 6)
Location-. 2 cun above the transverse carpal crease, be­
tween the tendon palmaris and the mediocarpal tendon.
Indication-. Stomachache, vomiting, palpitatiom and men­
tal disorders.
Dating (P 7)
Location-. At the midpoint of the transverse crease of wrist,
between the tendon palmaris and the mediocarpal tendon.
Indication-. Pain in the costal region, palpitation,
stomachache, vomiting ' and pain in the chest and
hypochondrium.
— 146—
Channel: The Saqjiao Channel of Hand-Shaoyang
Zhongzhu (SJ 3)
Location-. On the dorsum of the hpid, between the small
ends of the 4th and 5th metacarpal bones, in the depression
posterior to the metacarpophalangeal joint when, the hand
corms a fiSt
Indication-. Migraine, pain in the palm and fingers or in the
elbow and arm.
Waiguan (SJ 15)
Location-. 2 cun above the transverse crease of dorsum of
wrist, between die radius the ulna.
Indication-. Headache, pain in the wrist or fingers with dif­
ficulty in stretching and flexing.
Yangchi (SJ 4)
Location-. On the dorsum of wrist, in the depression lateral
to the medial border of m. extensor digitorum.
Indication-. Vain in the shoulder and arm or wrist, diabetes,
deafness.
Jianliao (S J 4)
Location-. Lateral and inferior to the acromoin, in the de­
pression about 1 cun posterior to the point Jianyu (L 1 15).
Indication-. Aching—pain in the shoulder and arm and diffi­
culty in shoulder joint movement.
Channel: The Gallbladder Channel o f Foot-Shaoyang
Tongziliao (G B 1)
Location-. Lateral to the outer canthus, in the depression at
the lateral border of the orbital bone.
Indication-. Headache, conjunctival congestion, irritated
epiphora.,
— 147—
Yangbai (GB 14)
Location-. 1 cun superior to the midpoint of the eyebrow.
Indication-. Headache, vertigo and pain in the eye.
Juliao (GB 29)
Location-. At the midpoint of the line between the
anterosuperior iliac spine and the highest point of the greater
trochanter femur.
Indication-. Pain in the loins and legs, soreness and pain in
the hip joint and sacro—iliilis.
Huantiao (GB 30)
Location-. At the junction of the external one third and the
internal two thirds of the distance between the highest point of
the greater trochanter of femur and the hiatus of sacrum.
'' Indication-. Pain in the loins and legs, sciatica, hemiparalysis
- ** ‘:s.
and flaccidity of the lower extremities.
Fengshi (GB 31)
Location-. On the lateral midline of the thigh, 7 cun superi­
or to the popliteral transverse crease.
Indication-. Hemiplegia, flaccidity and numbness of the
lower extremities and aching-pain in the knee joint.
Guangming (GB 37)
Location-. 5 cun above the tip of external malleolus, close
to the anterior border of fibula.
Indication-. Pain in the knee, flaccidity of the lower limb,
pain in the eye and distention of the breaSt
Xuanzhong (GB 39)
Location-. 3 cun above the tip of external mallelus, close to
the anterior border of fibula.
Indication-. Headache, rigidity in the neck and soreness and
— 148—
pain in the lower limbs.
Qiuxu (GB 40)
Location-. Anterior and inferior to the external malleolus,
in the depression on the lateral side of the tendon of the m.
extensor digitorum longus.
Indication-. Pain in the knee joint, chest and hypochondrium.
Channel: The Liver Channel of Foot-Jueyin
TaichongQLiv 3)
Location-. On the dorsum, in the depression distal to the
articulation of the 1st and 2nd metatarsals.
Indication-. Headache, dizziness, hypertension and infantile
convulsion.
Zhongdu(Liv 6)
Location-. 7 cun superior to the tip of the malleolus, on the
posterior border of tibia.
Indication-., Abdominal pain, diarrhoea, hernia, metrorrhagia
and metrostaxis, and lochiorrhea.
Qiincn(Liv 14)
Location-. Directly below the nipple, in the intercostal
space between the 6th and 7th ribs.
Indication-. Pain in the chest and hypochondrium,
vomiting, abdominal distension and diarrhoea.
Channel: The Ren Channel
Shimen (Ren 5)
Location-. 2 cun inferior to the umbilicus.
Indication-. Abdominal pain, irregular menstruation, fullness in
the epigastric region, amenorrhea and dysmenorrhea.
Juque (Ren 14)
Location-. 6 cun superior to the umbilicus.
149—
Indication-. Precordial pain, gastric regurgitation, manic-
depressive psychosis and painful syndromes.
Jiuwei (Ren 15)
Location-. 7 cun superior to the umbilicus and inferior to
the sternum. Indication-. Precordial pain, gastric regurgitation,
gastric diseases and pain and fullness in the cheSt
Channel: The Du Channel
Changqiang (Du 1)
Location- 0.5 cun inferior to the tip of the coccyx.
Indication-. Diahorrea, constipation and prolapse of anus.
Yaoyangguan (Du 3)
Location-. Inferior to the spinous process of the 4th lumbar
T
vertebra.
; ** Indication-. Pain in the waist and back, flaccidity of the
lower limbs and irregular menstruation.
Jizhong (Du 6)
Location-. Inferior to the spinous process of the 11th
thoracic vertebra.
Indication-. Rigidity and pain in the waist and along the
spine, diarrhoea, and prolapse of anus.
Taodao (Du 13)
Location-. In the depression inferior to the spinous process
of the 1st lumbar vertebra.
Indication-. Headache, rigidity in the neck, aversion to cold,
fever, cough with pain in the chest and soreness and pain in the
back and along the spine.
Renzhong (Du 28)
Location-. At the junction Of the upper one-third and low­
er two—thirds of the midline of the nasolabial groove.
— 150—
Indication-. Infantile convulsion, facial hemiparalysis, coma
and dizziness.Extrachannel Points
Yuyao (Extra)
Location-. In the middle of the eyebrow.
Indication-. Congestion of the eye with pain, blepharoptosis
and facial hemiparalysis.
Amman (Extra)
Location: On the midpoint of the line joining Fengchi (G B
20) and Yiming (Extra).
Indication-, Insomnia, headache, vertigo, palpitation,
deafness and hypertension.
Welshang (Extra)
Location-. 4 cun lateral and 2 cun superior to the umbilicus.
Indication-. Gastroptosia, stomachache and abdominal
distention.
Dingchuan (Extra)
Location-. 0.5 cun lateral to the midpoint of the lower bor­
der of the spinous process of the 7th cervical vertebra.
Indication-. Cough with dyspnea, pain in the shoulder and
back, stiffneck and pain in the the upper limbs with difficulty in
raising the arm.
Jiaji (Extra, a group o f points)
Location-. 0.5 cun lateral to the lower borders of the
spinous processes from the 1st thoracic vertebra to the 5th
lumbar vertebra.
Indication-. Rigidity and pain in the spinal collumn and
diseases of the extremities and the viscera.
Shiqizhui (Extra)
Location-. At the lower border of the spinous process of the
— 151—
5th lumbar vertebra».;
Indication-. Pain in the waist and legs, dysmenorrhea and
pain in the lumbo—sacral portion.
Shixuan (Extra)
Location-. At the tips of the ten fingers, 0.1 cun from the
nails.
Indication-. Syncope, sore throat and infantile convulsion.
Jianneiling (Extra)
Location-. At the midpoint of the line connecting the upper
end of the anterior axillary fold and the point Jianyu (L I 15).
Indication-. Soreness and pain in the shoulder joint with
dysfunction of shoulder movements.
Sifeng (Extra)
Location-. On the palmar surface in the tranverse crease of
the proximal interphalangleal joint of the index, middle, ring
and small fingers of both hands, 8 points in all.
Indication-. Infantile malnutrition, pertusis and infantile di­
arrhoea.
Qiaogong (Extra)
Location-. The line posterior to the ear connecting Yifeng
(SJ 17) and Quepen (St 12).
Indication-. Headache, dizziness and hypertension.
Taiyang (Extra 2)
Location-. In the depression about 1 cun lateral to the line
connecting the lateral end of the eyebrow and the outer
canthus.
- Indication- Migraine headache and conjunctival congestion.

152-
Chapter Four The Training o f Qi

Training of qi is the basic step of guiding and emitting qi.

A qigong therapist usually has to undergo long-term painstak­
ing dynamic (physical) and static (internal) exercise before his
functional activities of qi can be voluntarily regulated, replen­
ished and circulated down to Dantian, and his qi can flow free­
ly all over the body through the channels. Wherever his mind is
concentrated, there is qi; and wherever there is qi, there is
strength. This is the foundation for qigong therapists to guide
qi and emit waiqi (outgoing-qi). Training of qi is achieved
mainly through static exercises, dynamic exercises and Daoyin
selfmassage, or in a general term, qigong dirigation.

Section One The Essentials o f the

Training o f Qi1

1. Being Both Dynamic and Static

Qigong exercise calls for selection of methods which suit
the health status of the individuals. The practice of static
qigong is aimed at training and accumulating qi to get the func­
tional qi substantial in Dantian, and with more practice, to get
qi circulating through the Ren and Du Channels and all the
other channels, or further, to open the large and small circule
of qi. On the other hand, static qij, t g is aimed at promoting
the functional activities of qi to guarantee the free pass of it
— 153—
through all the channels of the human body, which in turn may
facilitate the static training of qi. The two methods are supple­
mentary to each other provided they are combined as one.
No matter which of the two is practised, the principle
“quiescence in motion and motion in quiescence” should be
adhered to. When dynamic qigong is practised, while keeping
physical movements going on, one needs to keep the mind con­
centrated on the effectiveness of limb movements and the circu­
lation of qi along the channels and collaterals. When static
qigong is practised,the more serene and relaxed one is, the
more one can feel the effectiveness of the circulating qi along
the channels and collaterals. A correct realization of the
reffecdveness of motion can help one to concentrate himself ,
expelí distracting thoughts and raise the quality of exercise.
2. Being Relaxed and Tranquil Naturally
Relaxation, a principle in qigong exercise, means both
physical and mental, for only when one is relaxed mentally can
he be so physically. However, relaxation here does not mean
slackness or inattentiveness,but means relaxation with
attentiveness, relaxation with tension and tension without rigid­
ity, dominated by the conscious mind.
“ Tranquil” here means to keep a serene mind during
qigong exercise. Tranquillity is relative, there exists no absolute
tranquillity. The so called “falling into quiescense’ in qigong is
different from natural sleep and general rest. It implies a special
tranquil state with consciousness, or in other words, a special
conscious state with tranquillity .
Relaxation and tranquillity are mutually promotive; prop­
er relaxation often results in tranquillity and tranquillity can
-1 5 4 -
facilitate good relaxation.
Both the relaxation and tranquillity mentioned above
should be achieved naturally,so should the regulation of pos­
ture, breathing and mind concentration.
3. Coordinating Will and Qi (Vital Energy)
The coordination of will and qi, as the term implies, means
that in qigong exercise, will should follow qi and vice versa.
The practitioner should not put undue emphasis on exerting
will to guide qi, which usually leads to forced “gentle, fine, even
and long” breathing other than that acquired naturally through
correct practice; nor should he force unnecessarily abdominal
respiration which leads him to buldge his belly and throw out
his chest on purposedosing naturalness. Another deviation can
be seen in the fact that when the motion of qi is felt inside the
body, the practitioner forces it by will to flow in a definite di­
rection,This is also against the principle which needs the func­
tion to be formed naturally through practice.Xue Yanggui of
the Qing Dynasty (1644 - 1911) wrote in his book Mei Hua
Wen Da Pian (Questions and Answers o f Meihua) that “ the
tranquillity of the mind regulates the breathing naturally and in
turn regulated breathing brings on concentration of the mind
naturally; this is what is said that mind and breathing are
interdependent and regulated respiration produces serene
mind”.
It is not advisable to put undue emphasis on realization of
the flow of qi either. The cold, hot, tingling, distending, itching,
light, heavy, floating, deep or warm sensation experienced dur­
ing qigong exercising will go along a certain route. It is improp­
er to pursue such kind of sensation intentionally or to exagger-
— 155—
áte it, or force oneself to gain it.
4. Combining Active Exercise with Inner Health Cultivation
“Active exercise” means a series of procedures controlled
by consciousness during qigong exercise in terms of determina­
tion of a proper posture, adjustment of the body, achievement
of internal and external relaxation, regulation of respiration, as
well as the elimination of distracting thoughts. The saying that
“ active exercise is vigorous breathing (wu huo)” , means to
conduct breathing training under strong domination of con­
sciousness. “ Inner health cultivation” refers to the static state
one falls into after active exercise, in which one carries out
“ wen huo” breathing (gentle breathing), feeling relaxed and
comfortable, with his will and respiration feeble and faint.
In qigong practice, active exercise and inner health cultiva­
tion are done alternately and the two are interpromotive. For
instance, one may have static inner cultivation after active ex­
ercise has been practised or vice versa to achieve the
effectiveness of “active exercise in static cultivation” or “static
cultivation in active exercise”, or we can say, “a combination of
the two”, to raise the quality of qigong exercise.
5. Proceeding in an Orderly Way and Step by Step
qigong exercise needs to be proceeded in an orderly way
and step by step. Be aware of the old saying “ Haste makes
waste” . In qigong outgoing-qi therapy, the basis for guiding
and emitting qi is, firstly, the hard practice of static and dynam­
ic exercises which is required to get the internal qi substantial
and all the channels and collaterals unobstructed; secondly, the
training of guidance of qi, which is the skill to make the inter­
nal qi circulate with the changes of posture, respiration and
—156—
mind activities; and lastly, the practice of emitting outgoing-qi,
which needs the practitioner to grasp the hand manipulations
and to improve the hand sensitivity , the qi-emitting technique
and the skills for eliminating pathogenic , filthy qi. Only in this
way, can one learn the correct methods of treating diseases
with outgoing-qi. Inconstancy in practice should be avoided.
Negligence of one’s own advantages and disadvantages to pur­
sue merely “super skill” and “emission of outgoing qi” will lead
only to the opposite.

Section Two Essential Factors

in Training Qi
1. Posture
Posture in qigong is also called regulation of the body or
adjustment of posture. It is especially important for the begin­
ners of static or dynamic qigong to have a good command of
proper posturization.
Four postures may be assumed in qigong exercise-----sit­
ting, lying, standing and walking. Static qigong usually requires
a sittingdying qr standing posture while dynamic qigong often
needs the standing and walking. The formal training of outgo­
ing qi therapy often needs a strict posture; however, the skill
can also be trained during walking, standing, sitting and lying
in daily life.
(1) The Sitting Posture
1) Upright Sitting
Sit upright on a large, even square stool. Ground the feet
apart at shoulder width. Bend the knees to form an angle of 90

-1 5 7 -
degrees. Keep the trtynk erect, the angle between the trunk and
the thigh being 90 degrees. Rest the palms gently on the thighs
with the arms bent at the elbows naturally, look straight for­
ward, draw in the chin a little, let down the shoulders and draw
the chest slightly inwards to keep the back straight, close the
eyes and mouth gently and apply the tongue against the palate
(Fig. 4—1).

Fig. 4-1 The Upright Sitting Fig. 4-2 The Cross-legged Zi—
Posture Wu Sitting Posture
2) Sitting Cross-legged
Sit cross-legged on bed steadily with the two feet under
the legs. Cushion the hips to raise them a little, with the body
leaning slightly forwards, overlap the hands before the abdo­
men with the left above the right and the thumb of the right
hand pressing Ziwen (the crease joining the palm and the ring
finger) of the left hand and the thumb and the middle finger of
the left hand jointing together to form a Zi-Wu Jue Shi (a
cross-legged Zi—Wu sitting posture) (Fig. 4-2). Or close the
— 158—
two palms in front of the chest to form a Fo Zhang Shi (a
cross-legged Buddha-greeting sitting posture) (Fig. 4-3). Or
put the two hands on the two knees naturally to form a Jin
Gang Shi (a crossed-legged Buddha's-warrior-aUemiant sit­
ting posture) (Fig. 4-4).

Fig. 4—3 The Crossed-legged Fig. 4-4 The Cross-legged

Buddhist-Greeting Buddha 's-W orrior—
Sitting Posture Attendant Sitting
Posture
(2) The Lying Posture
1) Lateral Recumbent Posture
Lie on bed in lateral recumbent posture (usually on the
right side but either side will do ), the trunk being kept slightly
bent. Rest the head on a pillow and lean it towards the chest a
bit. Keep the eyes and mouth slightly closed and the tongue
against the palate. Put the hand of the lying side comfortably
on the pillow with the palm upwards, and place the other palm
on it, the tips of the little, ring, middle and index fmgérs of the
upper hand on the metacarpophalangeal creases of the corre­
sponding four fingers of the lower hand, the thumb of the up­
per hand resting on the outside part between the thumb and the

— 159—
index finger of the ldwer hand. Or place the upper arm of the
above side naturally on the same side of the body (Fig. 4-5).
Stretch the leg of the lying side naturally, with the above bent
and resting naturally on it.
2) Supine Posture
Lie on bed in a supine posture with the face upward and
the neck straight, stretch the extremities naturally with the two
hands at the sides of the body or on the abdomen, Overlapping
one another (the right above the left in male and vice versa in
female), keep the eyes and mouth gently closed and the tongue
against the palate to form a Die Zhang Shi (a supine lying pos­
ture with hands overlapped) (Fig. 4—6).

Fig. 4t- 5 The Lying Posture

Fig. 4-6 The Lying Supine Posture with Hands Overlapped

(3) The Standing Posture
Stand with feet apart as wide as the shoulders. Keep the
— 160—
head straight, the trunk erect, the chest slightly inward,the
knees at ease and the arms raised and bent a little. Keep the
fingers apart naturally, and hold the two hands close to the ch­
est or the lower abdomen as if holding a ball (a ball-holding
standing posture) (Fig. 4-7): or close the two palms in a way as
if doing Buddhist greeting ( a Buddha’s greeting standing pos­
ture ), or press the palms downwards (a palm—pressing stand­
ing posture)(Fig. 4—8)); or get the right (left) hand upwards
with the left (right) palm held erect with the root of the palm
pointing at the midpoint of the medial side of the root of the
right (left) palm to form a Zhan Zhuang Fang Yuan Shi (a
square-round standing posture) (Fig. 4—9). The two hands can
also be overlapped against the lower abdomen. The mouth and
eyes should be closed gently and the tongue should be propped
against the palate during practice.

Fig. 4-7 The Ball-holding Standing Posture

161 —
f
ft?

*,

I'
•- Fig. 4-8 The Palm-pressing Fig.4—9 The Square—round
Standing Posture Standing Posture
(4) Essentials of Posturization
So far as the requirements for posture in qigong are con­
cerned, Zun Sheng Ba Jian — Yan Nian Que Bing Jian (Eight
Annotations on Health Preservation - Annotations on Longevity
and Disease Prevention) by Gao Lian (Ming Dynasty,
ft; 1368-1644) says, “Sit on a thick-padded cushion, loosen the
clothing, keep the back straight up, get the lips close to the
teeth, stick the tongue against the palate, keep the eyes slightly
open and stare at the apex of the nose”. Although there is a va­
t: riety of postures in qigong exercise, the essential requirements
for them remain the same.
1) Loosening the Clothes
This step is essential to ensure a smooth flow of qi through
the unobstructed channels and collaterals.

-1 6 2 -
2) Picturing Supporting an Object on the Head
Also called “ Suspending the Crown o f the Head” , it is
neccessary to prop the head upward gently, pull in the chifi
slightly and lift the neck a little to get it straight and relaxed.
3) Relaxing the Shoulders and Dropping the Elbows
This should be done with ease; avoid stiffness of the el­
bows.
4) Drawing in the Chest and Straightening the Back
The practitioner should not ease his back at will or lean it
against anything. Instead, he should keep it erect, and on this
basis, draw in his chest a little.
5) Keeping the Waist and the Abdomen Relaxed
Hie waist and abdomen are two important parts in train­
ing and guiding qi. The abdomen is usually taken as the fur­
nace for refining qi and the waist, as the residence of the kid­
neys,the gate of life and the important pass of qi and blood cir­
culation. Relaxatidh of the waist and abdomen without slack­
ness is helpful to the training and circulation of qi.
6) Contracting the Buttocks and Relaxing the Knees
Contracting the hips a little helps to straighten the spinal
column; relaxing the knees permits free flow of qi through the
Three Yang and Three Yin Channels of Foot.
7) Keeping the Toes Clutching the Ground
When the standing posture is taken,stretch the feet and let
the five toes of each foot clutch the ground to keep the body as
firm as Mount Tai (as stable as possible).
8) Curtain-falling and Inward Vision
It refers to dropping the eyelids to create inward vision on
the spot where qi is trained or circulates. Yin Fu Jing claims
that “the functional activities of qi are determined by the eyes”;

—163—
Ling Shu - Da Huo Lun (Miraculous Pivot —on Elusiveness)
holds that “the eyes are the messengers of the mind, and the
mind is the home of vitality” . Eyes are of great importance in
qigong exercise, Curtain—falling and inward vision can keep
mentality undisturbed, turning off hallucination as well as
sunlight. The eyes should neither be tightly closed nor left wide
opens in the former, drowsiness may occur because of darkness
and in the latter, vitality may be deranged because of too much
light.
9) Closing the Mouth and “Stopping the Ears”
Laozi (Laotzi) once said “ Close the mouth to shut the
gate”. Shutting the gate here refers to closing the mouth slight­
ly without clenching the teeth or tightening the lips, while stop­
ping the ears means to focus one’s hearing to oneself so as to
be free from outside interference (inward—hearing).
10) Sticking the Tongue against the Palate
Traditionally called “propping the palate with the tongue
tip” or “tongue propping”,it means to apply the tongue against
the palate naturally and gently to join the Ren and Du Chan­
nels. In the course of practice, the strength of the tongue stick­
ing against the palate will increase automatically and the
tongue substance will be gradually pulled backward in accord.
This is a phenomenon occurring in the course of qigong prac­
tice and should not be pursued intentionally.
2. Respiration
Respiration is also called regulation of breathing, breath­
ing method, or venting and taking in (tu na). It is an important
link in qigong exercise. The ancients attached great importance '
to breathing exercises. A great many terms about breathing ex­
ercises can be found in books written in ancient times, such as

164—
fuqi (inhaling qi), shiqi (eating qi),jinqi (entering qi),yanqi
(swallowing qi),xingqi (circulating qi) and caiqi (taking in qi);
as for breathing methods, there are terms such as shangxi (up­
per breathing), xiaxi (lower breathing), manxi (full breathing),
chongxi (blurted breathing), chixi (lasted breathing), changxi
(long breathing) and shenxi (deep breathing). The following
breathing methods as required for training of qi are usually
used.
(1) Natural Respiration
Natural respiration is the ordinary breathing under nor­
mal physiological condition.Because of the difference in physi­
ology between male and female and in the breathing habits of
individuals,natural respiration can be further divided into nat­
ural thoracic respiration, natural abdominal respiration and
the combination of the two. Any of the above should be domi­
nated by certain consciousness, performed naturally, and taken
as the usual way of breathing in qigong exercise.
(2) Orthodromic Abdominal Respiration It refers to
trained natural orthodromic abdominal breathing formed
gradually through practice of natural respiration under guid­
ance of will. To train orthodromic abdominal respiration, one
employs a little consciousness to relax the abdominal muscles
during inhaling to make the abdomen bulged naturally, and
during exhaling , uses some consciousness to get the abdominal
muscles contracted. The contraction and relaxation of the ab­
dominal muscles are intensified gradually and naturally
through a certain period of practice. Forced exertion must be
avoided. The orthodromic abdominal respiration tends to ap­
pear when one concentrates his mind on the navel.
(3) Antidromic Abdominal Respiration

— 165
%

Antidromic abdqminal respiration is the main breathing

method used in training qi, guiding qi and in emitting
outgoing-qi.To get it, one uses will to guide the abdominal
muscles to contract and make the abdomen sunken during in­
haling and , during exhaling . relaxes the abdominal muscles
gradually to get the abdomen bulged. Training in this way for a
certain period of time will make antidromic abdominal respira­
tion a natural one in qigong exercise.
When antidromic abdominal respiration becomes more or
less natural, it can be done in cooperation with contraction of
the anus, which means to contract the anus and pudendum
slightly during inhaling and relax them during exhaling.
(^L aten t and Embryo Breath
Latent breath may occur when respiration of the practi­
tioner is in an extremely gentle state which is built up through
long-term qigong exercise. Embryo breath is a kind of abdom­
inal respiration much more gentle than the latent breath, with
which there is almost no movement of the abdominal muscles
and the practitioner cun only feel respiratory rhythm at the na­
vel. The method is considered somewhat mysterious and
miraculous in ancient literatures. They may be achieved when
the training of qi has reached the peak period. One should not
try to get it by importunity.
(5) Other Breathing Methods
Apart from the above—mentioned main breathing meth­
ods, others that can be trained may include long inhaling and
short exhaling, short exhaling and long inhaling, nasal exhaling
and inhaling, nasal inhaling and oral exhaling and respiratory
pause after exhaling or inhaling. The selection of the breathing
methods is based on the methods of qigong exercise and the

— 166—
stage in practice.
(6) Essentials of Respiration Training
1) It is preferable to train mainly posturization first when
one starts practising dynamic or static qigong. Training of res­
piration should begin when one is skilled and natural in
m< (A W : * ■* ■>* *

posturization. Otherwise adverse effects such as respiratory dis­

tress, emotional upset, chest stuffiness and headache may
occur.
2) The final goal of respiration training is to achieve deep,
long, even and fine respiration. This is the result gained from
long term practice; forced lengthened breathing or oppressed
breathing should be guarded against.
3) The ancients laid much stress on the manner of breath­
ing in their practice of regulation of respiration, stating four
phases (xiang) of respiration: wind phase (feng xiang), gasp
phase (chuan xiang), air phase (qi xiang) and rest phase (xi
xiang). With the wind phase, one can hear the rough sound of
his own breath; with the gasp phase, though he may hear no
sound of his breath, he may feel stagnated and obstructed ven­
tilation of air; with air phase, he may neither hear the rough
sound of breath nor feel the stagnated and obstructed ventila­
tion of air yet his breath is not even; and with the rest phase,
which is a state of extreme quietness, he may achieve deep, long
and even respiration. It was believed in ancient times that
“concentrating on the wind phase may derange the mentality,
on the gasp phase may cause knotted mentality, on the air
phase may strain the mentality, and only on the rest phase can
the mentality be set peaceful”.
4) Before starting respiration training,it is desirable to
open the mouth to exhale, imagining that the obstructed parts

— 167—
i

o f all the vessels aredredged and the turbid qi is expelled from

the body along with exhaling; then to close the mouth to take
in the fresh. The above inhaling-and exhaling should be carried
out three times and then natural breathing should be taken,
which should be further adjusted by will to be one desired for
training. ■■ ■
3. Mind Concentration ;
Mind concentration is also known as will control or regu­
lation of the mental activities. The training of mind concentra­
tion is an important link in training qi. She Sheng San Yao
(The Three Gists o f Regime)says,“Preservation of essence of
life rests with cultivation of vital energy (qi) which in turn rests
with mental focalization. Mental focalization is to vital energy
as mother is to child. So concentration of the mind would have
vital «energy consolidated while distraction of the mind would
have it dispersed. He who only tries to save essence of life but
neglects mental concentration knows the how but does not
know the why” . Here the relationship between essence of life,
vital energy and mental concentration needed in qigong exer*
cise is stressed and importance is attached to mental activities.
An essential thing in training of qi is the training of mind
concentration. This is especially true of guiding qi and emitting
outgoing-qi.
(1) Localized Mind Concentration
During qigong exercise, concentration of the mind on a
certain part or a point of the body such as the Upper Dantian,
Lower Dantian and Middle Dantian, Yongquan (K 1), the In­
ner Laogong (P 8), the fingertips or palms, or on something or
a spot fixed outside the body is known as localized mind con­
centration.

— 168—
(2) Directive Mind Concentration
: It refers to mind concentration following the circulation of
qi along the channels when qigong exercise is practised or when
qi is emitted; or the sensation obtained when the mind is con­
centrated on the two hands or on a certain part of the body.
(3) Rhythmical Mind Concentration
It occurs repeatedly or vibrates rhythmically or moves
subtly with normal respiratory cycles during qigong exercise or
emission of qi, like the vibration produced by driving a pile and
the quivering of the hand in emission of outgoing—qi.
(4) Power—strengthening Mind Concentration
During qigong exercise or emission of qi, one may think
that he had as much strength as he could imagine. For
example, he may imagine that he is strong enough to push
down a hill, to hold up the sky or to pull nine oxen back by the
tails.' This kind of mind concentration is named
power-strengthening mind concentration.
(5) Suggestive Mind Concentration
It refers to training of the thought during qigong exercise
and emission of qi, by which the movements are induced in
coordination with language, e.g., saying some words silently or
meditating the results one wishes to achieve by exercise.
(6) Representative Mind Concentration
While practising qigong exercises, one may perform some
imaginary movements and get qi response in the long run. For
instance, he may imagine he is stroking a ball, pressing qi, in­
stilling qi and expelling unhealthy qi, and he may feel qi as hot
as fire, as cold as ice, as sharp as a sword, or as soft as cotton.
(7) Essentials of Training Mind Concentration
1) Mental activities should be coordinated naturally with

— 169—
respiration and posture.
/. For ,example, to dynamic qigong exer-
dses or Daoyto, mental activities must be adapted to the pos­
ture and the lifting, lowerings opening and, closing mutopula-
tions of the hand.
2) Mental activities should be carried out naturally to a
composed state of mind. The mind should be kept clear and the
distracting thought should be expelled. While one should not
forget mind concentration, one should not force himself to get
it.
3) Training of mind concentration cannot go without
“ confidence” . No matter what kind of mental activity one is
training, one should be confident that he can realize' the goal,
though he should not expect unpractical quick results.
4) Do not be overjoyed or frightened if something
unexpected happens or something is perceived by conscious­
ness during exercise. Do not worry or talk about it. Take ad­
vantage of this good effect to keep the mind concentrated and
qi consolidated.
Section Three The Time and Direction for
Training Qi and The Points for Attention
The Time for Training Qi
The training of qi should be adapted to nature. The
qigong exercises to be practised should be selected according to
the season or even to the month of the date, and to the physical
conditions of the individuals. The time of exercise is determined
on the basis of the time of advance and retreat of yin and yang.
Su Wen —Si Qi Tiao Shen Da Lun ( Plain Questions — Treatise
on Regulation o f Vitality m Four Seasons) emphasizes the prin­
ciple of “ nourishing yang to spring and summer and replen-
ishing yin in autumn and winter”. In one day, the first six of the
12 two-hour periods (the twelve Earthly Branches by which
the 24-hour day is divided), i.e., Zi (11 pm - 1 a m ), Chou (1 -
3 am ), Yin (3 —5 a m ), Mao (5 —7 am ), Chen (7 - 9 am ) and
Si (9 - 11 am ) are called the sixyang periods, while the second
six, i.e., Wu (11 am— l p m ) , Wei (1 —3 pm ), Shen (3 —5 pm
), You (5 - 7 pm ), Xu (7 —9 pm ) and Hai (9 - 11 pm ), are
called the six yin periods. The antients believed that during the
six yang periods of the day the external world is filled with ac­
tive force (the force promoting growth and development) while
during the six yin periods the external world is enveloped in
stagnant force. So it is advisable to train qi during the six yang
periods.
The beginners can practise training of qi mainly in the
morning and evening based on their own conditions of consti­
tution and their working habit, and can practise some more
flexibly at the free hours. When one’ s qi activities inside the
body are vigorous, his vital energy is replenished and he can
realize that there is a kind of vital qi enveloping him or envel­
oping around him, he can begin to practice during the Zi, Wu,
Mao and You periods, or during the period when he is most
sensitive to qi or his qi activity is most vigorous, to achieve
twice the result with half the effort.
A master qigong practitioner usually practises qigong ex­
ercises during the Zi, Wu, Mao and You periods when he has
gained certain experiences. In the concrete, training of qi is per­
formed during the Zi and Wu periods, and nourishing of qi
(muyu) during the Mao and You periods. And because the Zi,
Wu Mao and You periods represent the fluctuation of yin and
yang in terms of its advance and retreat in winter, summer, spr­

- 171-
ing and autumn ¡respectively (there aré one yang and five yin
during the Zi period, one yin and five yang during the Wu pe­
riod, four yang and two yin during the Mao period and four
yin and two yang during the You period), the number and ad­
vance and retreat of yin and yang during the four periods are
geometrically symmetric and balanced, which can keep the
practitioner ’s yin and yang in equilibrium and is helpful to and
ideal for the training of qi.
Because of the difference between people in physique, such
as shaoyang physique, taiyang physique, shaoyin physique,
taiyin physique and yin—yang—balanced physique, the time for
practice should be determined according to one’s own condi­
tions and to the fluctuation of yin and yang in a whole day.
Those with yang deficiency should do some practice during the
six yang periods to replenish yang—qi; while those deficient in
yin should practise more during the six yin periods to get the
kidney-yin (kidney essence) sufficient, which in turn may facil­
itate the preservation of yang qi.
For a patient, the time for practice should be selected in
line with the philosophy of yin, yang, the Five Elements, the
time of circulation of qi and blood along the course of the
channel as well as the severity of illness. For instance, the Hai
and Zi periods are good for regulating the function of the kid­
ney, the Yin and Mao periods for the liver, the Si and Wu peri­
ods for the heart, the Shert and You periods for the lung, the Zi
period for the Gallbladder Channel, the Chou period for the
Liver Channel, the Yin period for the Lung Channel, the Mao
period for the Large Intestine Channel, and the Chen, Xu,
Chou and Wei periods for the Spleen Channel.

— 172—
The Direction for Training Qi
Su Wen - Ci Fa Lun (Plain Questions — On Acupuncture)
states that “ Those with lingering kidney disorder can face
south during the Yin period quietly with no distractions”. Be­
cause the Yin period pertains to the spring—wood and relates
to the liver, training of qi during this period, i.e., “the early spr­
ing” period when the Shaoyang Channels are vigorous, will
render the exuberant wood (liver) to control earth (spleen) to
prevent earth from inter— restraining water (kidney), which
“enables water (kidney) to develop and become healthy”,just as
the saying goes, “Kidney diseases heal in spring (Yin period)”.
On the other hand, the intrinsic qi is in the Lung Channel in the
Yin period, and because the lung—metal can generate
kidney-water, “ the kidney deficiency can be cured by rein­
forcing its mother” (the kidney and the lung are in child-moth­
er relationship). It is generally believed that practising qigong
facing south and east is helpful to yang, while facing west and
north helpful to yin.
The majority of qigong schools in ancient times attached
emphasis on practice of qigong in certain directions. The rea­
son for that is just because the directions——east, west, south
and north, as well as the sUn, moon and stars of the universe
have direct influence on the human body.
Generally speaking, beginners may practise qigong facing
east or southeast, or in the day time facing the sun and in the
evening facing the moon. As the purpose of qigong practice is
to train yang—qi inside the body to make genuine qi (pure
yang-qi) accumulated and activated to link up with qi of the
universe, the direction of yang (positive aspect) should be taken

— 173—
as the main direction for qigong practice so as to take qi from
Heaven and Earth to nourish the human body. However, when
one has practised qigong to a certain extent with his vital ener­
gy rendered sufficient,«his qi circulation active and his percep­
tion to qi sensitive, he can choose the place and direction all by
himself according to his own experiences and understandings.
This will be more efficient. The method of direction selection is,
when a proper place is determined, the practitioner may as­
sume a suitable posture and get into “ quiescence*, a state in
which he may feel qi clearly and his qi activity is vigorous, then
try attentively to perceive at which direction, say east, west,
south or north, his body is most stable and his qi is most active.
This* direction is therefore the optimal one for training qi. For
example, the practitioner is standing or sitting facing south and
feels that his body is enveloped with qi but he is being turned
by a force toward southeast and can not stand or sit stably,
then he can change his direction to southeast, and the like. The
desired place and direction are those in which the practitioner
can stand or sit as stable as Mount Taishan. Some beginners
may feel no qi around though he may feel turning of the body.
This is mostly caused by improper mind concentration and
posturization, and the practitioner should correct it through
regulation of mental activities and posture so that good effect
can be attained rather than being misled by the suspicion that
he himself has attained real perception of qi, lest qigong devia­
tions occur.

Points for Attention in Training Qi

1. Have a good understanding of training qi and study
carefully the essentials of it and adhere to its principles. Pay at-

— 174
-
tention both to the teacher’s instructions and to one’s own ini­
tiatives. Be confident arid do the exercises in sequence and step
by step.
2. Once a method of practice is determined, one should be
constant and persevere with it. Do not waste the time on
changing the practice methods.
3. The frequency and duration of training-qi practice
should be determined flexibly in line with the physique and
health status of the individuals and their skill in qigong. It is
advisable to increase the practice frequency and duration grad-

4. It should be taken as a principle that the practitioner

should choose a quiet environment with fresh air for practice.
Better results can be achieved if the dynamic exercise is done in
the open or in a place with flowers, grass and trees. Practice in
the hot sun or against cold, strong wind and rain with thunders
and lightening, or in a place near old, withered trees or near old
graves should be avoided.
5. The training of qi should be combined with cultivation
of one’ s moral character. Qian Jin Yao Fang (Valuable Pre­
scriptions)written by Sun Simiao (Tang Dynasty, the middle of
7th century) says, “The way to keep in good health is to avoid
long-time sole walking» standing, sitting, lying, looking and lis­
tening.” and “He who is good at health preservation is who
knows the twelve mottos or the twelve lesses-----less thinking,
longing, desire, meddling, talking, laughing, anxiety, amuse­
ment, joy, anger, readiness and wickedness” . Practice under
overfatigue, starvation and overeating should be avoided. The
practitioner should keep a light heart and lead a regular life.
6. To be ready for the practice, go defecate, loose the
%

clothes and wear soft flat—sole shoes.

7. Adhere to the principle of the three steadiness--- steads
starting, steady performance and steady closing of the exercise.
; 8. Do not premeditate qigong effect, e.g., to force yourself
to experience hot sensation in the lower abdomen or a certain
sensation of qi. If qi effects occur during practice, do not try to
identify it or to be overjoyed or frightened. Just let it take its
own course.
9. Attention should be paid to avoid sudden panic. If one
is suddenly frightened during exercise, one should not be
panic—striken. The proper way is to find out the cause of the
panic and to guide qi to its origin (the Lower Dantian), then
continue
> or terminate the exercise.

. Section Four Static Qigong for Training Qi

The Three Regulations

1. Posture
Sitting, standing or lying posture may be selected for the
training of qi. One may select the standing, upright sitting or
the cross—legged sitting that is most suitable for him as the
xnain posture and take the other postures as the supplementary
ones so that he can take the advantage of any opportunities to
practise.
2. Respiration
Antidromic abdominal respiration is mainly adopted. The
beginners may practice natural and then orthodromic abdomi­
nal respiration at the first stage and, when used to it, shift to
antidromic respiration. The purpose for such respiration train­
ing is to get the breath deep, long, fine and even. The training

— 176—
of respiration should be guided by consciousness at the begin­
ning. After some practice, it can be done with neither negli­
gence nor forcibility.
3. Mind Concentration
Setting the mind on the Lower Dantian is the main meth­
od of inental concentration in training qi in static qigong. The
method is literally called “ concentration on the qi point” ,
which is practised to gain substantialness of qi in Dantian and
to open “Zhou Tian” (the circule of qi) when one can guide qi
to flow inside the body by consciousness on the requirements
for training qi.

Methods o f Practice o f Static Qigong

1. Be in a proper posture, relax all over and get rid of dis­

tractions. Imagine that the turbid qi within the body is expelled
through the mouth,hóse and pores all over the body along with
exhaling.After three times’ exhaling,get the upper and lower
teeth tapping each other 36 times, then move the tongue within
the mouth and swallow the saliva three times, imagining that
the clear qi of Heaven and Earth comes together with the saliva
down to Dantian to nourish the whole body.
2. Regulate the breath to get it even and smooth, expel dis­
tractions, concentrate the mind on the Lower Dantian, close
the mouth and focus the hearing to the Lower Dantian, and
close the eyes gently to look inwardly at the Lower Dantian.
All these should be carried out naturally and lively. Voluntary
stop of respiration and rigid mind concentration should be
avoided. While one should not forget qi, one should not speed
up its circulation but simply follow it naturally as it progresses.
— 177—
3. Training of qi should be combined with nourishing of
qi. Conditions permit- ting, it is better to do qi training
sometime in the period from 11:00 pm to 1:00 am (Zi period)
and from 11:00 a.m. to 1:00 pm (Wu period). During the other
periods, inner cultivation of qi should be mainly carried out. It
goes without saying that in any episodes of training, neither of
the two aspects (training qi and inner cultivation of qi) should
be neglected. During the exercise, when one has entered
“ quiescence” by practising antidromic abdominal respiration
and mind concentration on Dantian, the soft, even and fine
breathing can be achieved.
4. This step can be called “qi generating in Dantian and
circulating all over”. After a certain period of practice, qi will
be substantial in Dantian during exercise, and one may have a
feeling of substantialness, warmth, or movement of qi cluster
or other strange but comfortable feeling. This sensation of qi
will become stronger and stronger as time goes by. When one
has entered “ quiescence” , he may feel hot in Dantian and a
stream of warm air (qi) rushing from Dantian towards the
coccyx area, which makes him relaxed and comfortable all
over. Sometimes the point Huiyin (Ren 1) will throb first. Un­
der this circumstance, one should guide the genuine qi to circu­
late along the Du Channel towards the two qigong passes-----
Jiajiguan (spine pass) and Yuzhenguan (occiput pass) and fur­
ther, through Baihui (Du 20) and go along the Ren Channel
down back to Dantian. In this aspect, the principle of “ fo­
cusing attention merely when qi has not started to move and
leading qi to circulate when it is about to move” should be ad­
hered to. Then it is the time to guide the genuine qi to flow in
the Ren and Du Channels, with mind concentration carried out
in cooperation with breathing. Inhaling, conduct qi to flow
along the Du Channel to the Upper Dantian; exhaling, conduct
it down along the Ren Channel to the Lower Dantian. This is
traditionally called “ small circle of qi” (Xiao Zhou Tian). As
the time passes, qi gathered in Dantian will not disperse; it will
circulate naturally along the Ren and Du Channels without the
guidance by will and the help of breathing.
5. Carry out the closing process seriously after each exer­
cise session. This is the skill with which one may shift the atten­
tion slowly off the point he has been concentrating on, lead qi
to the Lower Dantian, relax all over, open the eyes slowly, and
do some self-massage.
Self—massage include rubbing the hands,bathing the face
(rubbing the face with the palms), combing the hair with the
fingertips and dredging the Twelve Regular Channels. Rub
from the chest to the hands to dredge the Three Yang Channels
of Hand, and from the hands, the shoulders and the lateral
sides of the head down to the chest and abdomen to dredge the
Three Yin Channels of Hand. Rub from the waist and hips to
the feet to dredge the Three Yang Channels of Foot, from the
feet to the abdomen to dredge the Three Yin Channels of Foot.
The above procedures should be performed 7 times each fol­
lowed by limbering oneself up to end the exercise.

— 179-
i.
i n­

sertion Five Dynamic Exercise

for Training Qi
The Twelve-Form Sinew-Transforming Exercise
(YijinJing)

Sinew—transforming exercise (Yijin Jing) is one of the set

of dynamic qigong exercises. Here it is taken as the
foundamental exercise for guiding and emitting qi in
outgoing—qi therapy. Literally, “yi” means “transform”, “jin”
means “sinew” and “jing” means “ method”. As the term im­
plies, “sinew- transforming exercise” is the method to train the
to
tendons and muscles. The exercise is designed according to the
course and the characteristics of qi circulation in the Twelve
Regular Channels and the Du and Ren Channels. It has been
passed from generation to generation without recession at any
times; Qigong emphasizes coordinative practice of dynamic ex­
ercise and static exercise so that qi activities of the channels and
the extremities can be kept smooth. During practice of
sinew—transforming exercise, qi and blood usually circulates
appropriately with proper speed and no sluggishness or
stagnation. The exercise is a highly salubrious one of its kind.
1. Form One Wei Duo Presenting the Pestle
Pithy Formula
Keep erect when standing,
Hold the hands before the chest as if praying.
Set the breath even and keep the mind calm,
With the heart clear, soft and warm.

— 180—
Posture and Essentials
First, step out with the left foot to set the feet apart at
shoulder-width, hands hanging naturally, head and neck up­
right, eyes slightly open and looking straight ahead, tongue
stuck against the palate, shoulders relaxed with elbows drop­
ping, chest drawn in and back straightened, abdomen con­
tracted and buttocks relaxed, knees at ease and slightly bent,
and feet set steadily on the ground. Relax all over.
Second, turn hands into yin palms (palms facing the
ground) and lift them slowly to shoulder—level.Turn hands into
yin-yang palms (palms facing each other) and draw them to­
wards each other and close them before the chest. Bend the el­
bows slowly to get the fingertips pointing upward, the point
Shaoshang (Lu 11) on the two thumbs touching each other
gently. Relax the shoulders and drop the elbows (Fig. 4-10).
Respiration and Mind Con­
centration
Take natural respiration
when performing the first step,
with the mind clear and calm
and concentrated. Take abdom­
inal respiration during the sec­
ond step, with qi guided down to
Dantian. When you feel the flow
of qi, have your mind follow the
flow of qi and, during inhaling,
guide qi to flow out of the
Fig. 4 -1 0 Wei D uo fingertips, enter the nostrils and
go down to Dantian. During ex-
Presenting the Pestle
— 181—
haling, guide qi from Dantian to the chest and then to the
J ■
palms along the Three Yin Channels of Hand to fill the
fingertips. Do the exercise for 6 or 12 respiratory cycles.
E ffe c t"
The Lung Channel of Hand—Taiyin is 3 chi and 5 cun
(about 117 cm) long, along which qi circulates from the chest
to the hand. The qi activities induced during the practice of this
form can be felt most apparently in this channel, then it dif­
fuses gradually to the Channels of Hand-Jueyin and
Hand—Shaoyin. At the first stage of practice, the practitioner
may have a slightly tingling sensation along the medial side of
the arm, and an itching and worm-crawling one along the ex­
ternal side, indicating that qi has been activated. After long
tenn practice, the effect that the lung governs qi, connects all
the vessels and can spread qi to various parts of the body can
be realized. The practitioner may feel that he is holding a hot
inflated ball, his ten fingers distending and slightly throbbing as
if something thready was being released from them. The sensa­
tion is usually accompanied with mental activities.
This form is the foundamental step for training flat-palm
pushing and pulling manipulations in emitting waiqi
(outgoing-qi).
2. Form Two Carrying A Monster-Vanquishing Pole Acro
on the Shoulders
Pithy Formula
Stand on tiptoe upright,
Stretch the two arms wide,
Set the mind quiet,
the breath even,
— 182—
And the eyes and mouth widely open
as if stunned.
Posture and Essentials
Proceed from the last stance. Turn both palms slowly into
yin palms (palms facing the ground) and move them sideways
respectively to form a straight parallel line. Simultaneously, lift
the heels slightly to stand on tiptoe (when skilled one may
touch the ground with only the big toes). Concentrate the mind
and look fixedly ahead, with the chest drawn in and the back
strainghtened, abdomen contracted and buttocks relaxed, and
tongue stuck against the palate (Fig. 4-11). Do it for 9 or 18
respiratory cycles.

Fig. 4-11 Carrying a Monster—Vanquishing

Pole Across on the Shoulders
Respiration and Mind Concentration
Breathe naturally, concentrate the mind on Laogong (P 8)
— 183—
and on the toes. Turn natural respiration into abdominal when
one gets familiar with the exercise; concentrate the mind on
Laogong (P 8) when inhaling, and when exhaling* guide qi
along the Channel of Hand-Yangming to the Channel of
Foot-Yangming then to the big toes, on which the mind is
then concentrated.
Effect
The Large Intestine Channel of Hand-Yangming origi­
nates from the head. It is identical with the Stomach Channel
of Foot—Yangming in the nature of qi. At the beginning of
practice, the practitioner may feel heaviness in the two shoul­
ders and hotness in the palms. When he is well versed he may
feel a flow coming out from Laogong(P 8), his fingertips
itching and distending, accompanied by a flood of qi of yin-es­
sence from the earth towards Laogong(P 8). At this time, the
practitioner should exert will and internal strength to suppress
qi to prevent its flooding upwards, with his toes setting steadily
on the ground as if they were attracted by magnet, so that qi
can be activated all over the body with the Channels of
Hand-Yangming and Foot-Yangming as the hub, and ren­
dered to flow continously especially along the vessels of the ex­
tremities, which may make the practitioner extremely ralaxed
and comfortable. This form is the basic exercise for training
qi—emitting manipulations in terms of one- finger—meditation
and flat-palm pushing, pulling and leading.
3. Form Three Holding the Heavenly Gate with the Palms
Pithy Formula
Hold the heavenly gate with the palms and look inwardly
up,
184—
Stand on front sole and upright.
The whole body is planted as a sturdy pine,
And the teeth are clentched tight.
Saliva gushes as the tongue is pressed against the palate,
With nasal breathing the mind is set quiet.
As the two fists are slowly lowered,
Strength is exerted as if pulling a heavy weight.
Posture and Essentials
Proceed from the last
stance. Raise the hands (in yin
palms) slowly from their
respective side in an arch till
they are above the head. Turn
the yin palms into yang
(palms facing upwards),with
fingers of the two hands
pointing each other and the
back of the hands toward
Tianmen (2 cun above the
front hairine), as if holding
the heavenly gate. Lift the
heels simultaneously to stand
Fig. 4 -1 2 Holding the Heavenly on tiptoe, the heels inclining
Gate with Hands slightly outwards to set the
“Yinqiao Storehouse’’ (the point Huiyin, Ren 1) closed, at the
same time set the point Huiyang (UB 35, 5 fen lateral to the
coccyx, a point of the Urinary Bladder Channel) open. Clench
the teeth and rest the tongue against the palate. Apply
inward-vision to stare through Tianmen (Heavenly Gate) at
— 185—
the space between/the two hands (Fig. 4—12). The procedure
may last for 14 or 28 respiratory cycles.
Make fists, the arms falling slowly along the original arc
until they are in the stance “Carrying a Monster-vanquishing
Pole Across on the Shoulders”.
Respiration and Mind Concentration
Take nasal inhaling and oral exhaling first. When the pos­
ture of the form is assumed, turn both inhaling and exhaling in­
to nasal and guide qi down to Dantian. The breath should be
fine, even, long, slow and continuous. During inhaling, the
mind is set on Dantian and, during exhaling,lifted to between
the two palms. When qi is in circulation, let the mind follow qi.
Effect
After the posture “holding the heavenly gate” has been as­
sumed with the breath even, qi sent down to Dantian, and the
point Huiyin (Ren 1) closed and Huiyang (U B 35) open, qi will
be activated along and around the Yangming Channels and all
the qi vessels of the body will be filled with qi naturally. The
practitioner may feel qi of the Three Yin Channels go adversely
up along the Three Yang Channels to Huiyin (U B 35), where
it continues to flow upward along the Du Channel, opening up
Sanguan (the three passes) automatically. The flow of qi is felt
most apparently when it goes along the Stomach Channel, the
Liver Channel, the Gallbladder Channel and the Large Intes­
tine Channel. Sometimes qi is still active and in circulation af­
ter exercise. When staring at Tianmen (Extra), the beginners of
the exercise may feel a force of attraction between the two
palms while the experienced may feel that there is white cloud
floating between the two palms, a lingering charm that gives
— 186—
one an extremely graceful feeling. When the teeth are clenched,
quivering of the root of the ears may occur and the quivering
will spread to the temples. The mouth will be full of saliva
which should be swallowed and sent mentally down to
Dantian.
This form is essential for exerting “internal strength” and
guiding qi in emission of qi with manipulations with pushing,
pulling and leading and hand gestures of one-finger—medita­
tion, flat—palm and sword—fingers.
4. Form Four Plucking and Resetting the Stars
Pithy Formula
Over the head hold the sky with one palm,
Stare at Inner Laogong in calm.
Inhale by nose and exhale by mouth,
Attentively shift the
eyesight to another palm.
Posture and Essentials
Proceed from the last
stance. Lift the right hand slowly
in an arc to about, one fist off the
forehead. Lower the left hand
simultaneously and rest the back
of it on the left side of the small
of the back (Yaoyan, Extra).
Concentrate the sight on Inner
Laogong (P 8) of the right palm
(Fig. 4-13).
Lift the left hand to about
one fist off the forehead and lower the right one and rest its
-1 8 7 -
back on the right-side of the small of the back. Concentrate the
sight inwardly on Laogong (P 8) of the left palm. Exchange
hands and do the same. Practise for 11 or 22 respiratory cycles.
Respiration and Mind Concentration
Take nasal inhaling and mouth exhaling and make the
breathing even. While concentrating the mind on Laogong (P
8) of the raised hand, make the Inner Laogong (P 8) of the
raised hand, the two eyes and the Outer Laogong (P 8) at the
back of another hand linear, and as one exhales and inhales,
the point Yaoyan (Extra, the small of the back) will fluctuates.
Concentrate the attention on the Inner Laogong (P 8) of the
raised hand when exhaling and on the Outer Laogong (P 8) of
the lower hand when inhaling. The mind, the Inner Laogong (P
8), the eyes and Yaoyan (Extra, the small of the back) should
move slightly along with the fluctuation.
Effect
The hands arid the eyes are linear as if they are attracted
by something to the line. Along with breathing, mind concen­
tration arid the movements of the eyes and Yaoyan (Extra), the
practitioner may feel itching of the eyes at first, but after some
practice he may feel very comfortable. This form emphasizes
the Spleen Channel of Foot—Taiyin. It may help collect and
preserve qi of the Three Yin Channels and convey it to the
Three Yang Channels, making qi in the Three Yang Channels
flowing upwards. The well versed practitioner may perceive a
cluster of white cloud circling around Laogong (P 8).
The form is foundamental for training qi—emitting manip­
ulations of pushing, pulling and leading with spreading-claw,
dragon-rriouth and flat-palm hand gestures.
— 188—
5. Form Five Pulling Nine Oxen by Tails
Pithy Formula
The front leg is a bow and the back an arrow,-
The lower abdomen is filled with qi as if hollow.
The strength is directed to the two arms,
As if seizing something with the palms,
And the eyes look inwardly at the hand they follow.
Posture and Essentials
Proceed from the last stance. Take the right hand off the
right Yaoyan (Extra), drop it slightly, turn it naturally into yin
palm and thrust it forward until it is up to shoulder level. Then
bring the fingers together to form a spreading-claw gesture
with the wrist bent a little, the fingers pointing inwardly to the
right and the strength focused on the inner side of the wrist.
Along with the above movements, the right leg takes a big step
forward and bends, the left leg stretches straight to form a for­
ward lunge (the front leg is like a bow and the back an arrow as
in martiar arts or gymnastics).At the same time, drop the left
hand and thrust it backwards to the left with the fingers close
to each other, the tips pointing upwards and outwards and the
wrist and arms bent a little. The right hand is held at the level
of the forehead, and the left completes an angle of 15 degrees
with the straightened left leg (Fig. 4-14).
Change the last stance, getting the left leg bent, the right
straight and the left hand up and the right down in the same
way as required in the first procedure. Perform each procedure
6 or 12 respiratory cycles.
Respiration and Mind Concentration

— 189—
* Fig. 4—14 Pulling Nine Oxen by the Tails
This form needs also nasal inhaling and mouth exhaling.
Imagine that your hands are in a line as if pulling the tail of an
ox. When inhaling, look at the front hand with inward-vision
and pull it; when exhaling, look at the hand with inward-vision
and lean the body forward a little as if to seize the tail, The
forward and backward movement'of the body should be in
coordination with the fluctuation o f qi in Dantian at the lower
abdomen. The legs, waist, back, shoulders and the elbows, too,
move or vibrate correspondingly with the forward-seizing and
backward—pulling movement.
6. Form Six Stretching Paws and Spreading Wings
Pithy Formula
Stand erect and stare glaringly,
Push the window open to look at the moon steadily.
Topple the mountain and return the tide,
With respiration in guide,
And do it seven rounds straightly.
—190—
Posture and Essentials
Proceed from the last stance. Take the advantage of the
“backward-pulling”, get the bent leg back to stand with heels
closed. Draw back the hands and hold them at the
hypochondria, fingers straight upward and palms facing the
front, to form “mountain—toppling palms”.
Then push the “ mountain—toppling palms” slowly for-
ward.The forward pushing is very gentle as if pushing a win­
dow open. Stop the pushing when the shoulders, elbows and
wrists are at the same level, then separate the fingers forcefully,
keep the body straight, hold the breath, open the eyes widely,
look straight ahead without any movement of the eyeballs or
even a blink, and concentrate the mind on the palms (Fig.
4-15).

Fig. 4—15 Stretching Paws and Spreading Wings

— 191—
f inally draw the “mountain—toppling palms” back slowly
until they touch the hypochondria. Do the pushing and with­
drawing for 9 or 18 respiratory cycles.
Respiration and Mind Concentration
Take nasal inhaling and mouth exhaling. Exhale when
pushing gently forward, but hold breath somewhat when the
arms are straight and begin to push with force to stretch the
arms as much as possible as if gathering all the strength to top­
ple a mountain. Exhale when drawing the palms back. Concen­
trate the attention on the two palms.
Effect
This form is designed mainly for training qi of the Chan­
nels of Hand-Taiyang and Foot—Taiyang. When respiration
an3 movements are quite coordinative after a certain period of
practice, qi will circulate all over the body. With the help of the
movements and breathing, the palms and fingers are full of en­
ergy. When they are pushed dut and fully strectched, the practi­
tioner can get a sensation like electric discharge at Laogong (P
8). The versed practitioner may feel that be is enjoying the sight
of a bright moon as if a white light revolves around the two
palms or the bright moonbeam spreads all over the sky. When
the hands are drawn back, he may feel that qi is returning from
the palms to the body like the returning of the tide. The form is
important for training pushing, pulling and leading manipula­
tions with flat—palm and spreading—claw hand gestures in
outgoing-qi therapy.
7. Form Seven Nine Ghosts Pulling Out Sabres
Pithy Formula
Turn the head and bend the elbow,
— 192—
Hold the head and pull the ear,
Keep the right armpit open and the left closed,
Vibrate Kunlun with the right hand,
And touch the interscapular region with the left.
Change hands and repeat the same with the body
stretched and erect.
Posture and Essentials
Proceed from the last stance.
Stretch the arms sideways with the
palms downwards. Raise the right
arm towards the back of the head
and apply the palm to
Yuzhenguan(the occiput pass).
Press and pull the tip of the left ear
(point Tiancheng, G B 9) with the
index, middle and ring fingers, and
keep the shoulder and the elbow
parallel and the right armpit open. Fig. 4-16 Nine Ghosts
The left hand draws the half circle Pulling Out Sabres
leftwards until the back of the palm touches the interscapular
region. Keep the left armpit closed tightly (Fig. 4-16).
Then stretch the arms sideways again. Exchange the
movements of the hands and do the same procedure mentioned
above. Perform the two procedures alternately for 14 or 28
respiratory cycles.
Respiration and Mind Concentration
This form needs nasal inhaling and mouth exhaling. When
inhaling, concentrate on the tip of the lifted elbow, which is
pulled upward a little, and move the head and neck in

— 193—
coordination with the manipulation of the hand. When ex­
haling, concentrate on the Outer Laogong (P 8) of the hand set
at the interscapular area, and move qi down to Pandan,
. Effect
The practice of this form activates qi of the Channels of
Hand—Taiyang arid Foot-Taiyang to make the two channels
connected with the channels of Hand-Shaoyin and
Foot-Shaoyin. During practice, the posture, breathing and the
mental activities are in perfect harmony and the circulation of
qi is continuous. In cooperation with breathing and the
hand-pulling, the head and the elbows tense and relax
alternately, with qi descending slowly down to Dantian, Qi
should flow naturally and should not be guided to go up and
down. The breathing should be gentle, the body should be re­
laxed and the qi circulation should be particularly slow and
deep. The back of the hand is rested on the back of the body
naturally as if it were attracted by the back, and it is as ifthat is
a line joining the two hands through the ear. The form is essen­
tial for training pushing, pulling and leading manipulations
with one- finger-meditation, sword-fingers and flat-palm
land gestures.
8. Form Eight Three Dishes Falling to the Ground
Pithy Formula
The tongue is rested on the hard palate,
The eyes are open and the teeth gnashed,
The legs are bent in a horse stance,
And the hands are pressing and holding;
The palms are turned and raised upwards,
As if a great amount of weight is added;
With oral exhaling and nasal inhaling,
The feet are set firm and the body straight.
Posture and Essentials
Proceed from the last stance. Raise and stretch out the
arms to both sides to form a straight line at shoulder level, with
the palms facing floor. At the Same time, the left foot takes a
big step to the left to keep about 0.7-1.7m between the two feet
(the distance can be altered according to the height of the indi­
vidual practitioners).
Then bend the knees and squat down slowly to form a
horse stance,with the chest drawn in, the back straightened, the
angle between the thigh and shank being 90 degrees.
Simultaneously, press the two yin palms downwards until they
are at the knee level. The movement should be slow, and the
strength exerted steadily, with tongue pressed against the palate
and eyes wide open (Fig. 4—17).

Fig. 4-17 Three Dishes Falling to the Ground

Finally turn palms up into yang palms. Picturing holding

— 195—
something, move? the palms upwards along the straightening
movement of the legs until they are at chest level. Do the exer­
cise for 3 - 5 respiratory cycles repeatedly at the fííst stage of
practice, and up to 11 when one is experienced.
Respiration ¿aid Mind Córiceñiration
Exhale by mouth when squatting down and let qi down to
Dantian. Concentrate the mind on the two palms as if pressing
an elastic thing. Inhale by nose at rise and concentrate the mind
also on the palms as if holding a heavy thing.
Effect
During the practice of this form with yin and yang corre­
sponding with each other, qi will move in endless circles along
the Channels of Hand—Shaoyin, Foot- Shaoyin, HandTaiyang
and Foot—Taiyang. When the hands are pressed downwards,
the practitioner may feel his hands extends, and the centre of
his palms tingles as if electricity was being discharged from the
point Laogong (P 8). The pressing should be slow and
continous like pressing a force recoiling from the ground. At
this time, one may feel that he is holding some heavy things,
and qi will rush from the fingertips straightly through the
palms and the upper arms and finally descend to Dantian. This
form is the basic exercise for training pushing, pulling and lead­
ing manipulations 'with one—finger-meditation and five-thun­
der-fingers hand gestures of guiding and emitting qi.
9. Form Nine The Green Dragon Stretching Out Paws
Pithy Formula
The green dragon stretches its paws,
With the left one following the right.
The paws roll and tumble along the hypochondrium,
—196—
The right braves the wind forward,
And the left “cloud gate”is exposed.
Qi is fixed in the shoulders and back,
And the waist and abdomen twist.
While uttering “xu”gently,
The breath is regulated
And the movements of dragon and tiger are imitated.
Posture and Essentials
Proceed from the last stance. Withdraw the left foot back
to stand with feet shoulder-width apart. Turn the left palm to
face floor to form a “ dragon paw” (the joints of the fingers
bent, the centre of the palm “empty” and round). By force of
the waist, draw the left hand backwards with the elbow tip in
the lead; at the same time turn the right palm to face floor and
into “dragon paw” . Take advantage of the backward drawing
of the left hand, stretch the right hand leftwards as if to brave
the wind and the wave, to open left the Qimen (Liv 14) and
Yunmen (Lu 4) points and close the right ones closed. As the
left hand draws and the right stretches, turn the waist and ab­
domen correspondingly and relax them as much as possible, by
which the Dai Channel (Belt Channel) can be trained to be as
flexible as silk and its tightness moderate (Fig.4-18).
Then withdraw the right hand and stretch the left
rightwards in the same way mentioned above. Whichever hand
ri being stretched forward, one should utter “xu”in cooperation
and should turn the head and neck along with the movements
of the hands. Do the exercise for 6 or 12 respiratory cycles.

-197-
* Fig. 4—18 The Green Dragon Stretching Out Paws
Respiration and Mind Concentration
The exercise needs nasal inhaling and mouth exhaling . In­
hale during the process of withdrawing the left hand and
stretching the right and vice versa and send qi slowly down to
Dantian; exhale when the withdrawing and stretching are done
to the utmost, while uttering “xu”, scratching gently for once
with the third segments of the ten fingers and concentrating the
mind on the two palms.
Effect
This form is for training qi in Sanjiao (three warmers). Qi
activities are most sensible in the Lung Channel, Gallbladder
Channel, Liver Channel and Dai Channel (Belt Channel). Qi
falls down into Dantian during inhaling, and during exhaling
when “xu” is uttered and the scratching movements are carried
out, the practitioner may feel that qi rises vividly to his palms,
—198—
giving the point Laogong (P 8) and the fingertips an
electricity-discharging sensation. One may feel that all his
channels are governed by the Dai Channel, and the waist and
abdomen are circled by something as soft as silk. This kind of
feeling is beyond description but can be perceived automatical­
ly through long-term practice.
The form is essential for training, guiding and emitting qi
with pushing, pulling, rotating and leading manipulations and
spread-claw and flat—palm hand gestures.
10. Form Ten The Hungery Tiger Pouncing on Its Prey
Pithy Formula
Squat with feet apart to incline forward,
Make the right leg an arrow and the left a bow.
Hold up the head and chest to prostrate forward,
Raise;the hips towards the sky up and down.
Inhale and exhale the breath is evenly regulated,
Touch the ground by fingertips in support.
Lower the waist and back to flutuate,
And withdraw the legs to resume upright standing.
Posture and Essentials
Proceeding from the last stance. Shift the body weight to
the right leg, lean the left knee against the right and place the
arms sideways. Make a step forward to the left with the left leg
to make a forward lunge. Simultaneously stretch the hands
forward to set the fingers on the ground, with the palms sus­
pended (beginners may set the palms on the ground instead)
and head raised slightly [Fig. 4—19(1)].
Withdraw the left foot and rest its back against the right
heel [Fig.4—19(2)]. Do a push—up first and then lower the body
— 199—
and withdraw th e\u tto ck s slowly, with the eyes looking
straight ahead, the waist relaxed and the arms stretched like a
tiger ready to pounce on its prey [Fig. 4-19(3)].

— 200—
Hold up the head, prostrate the chest to about 4 cun from
the ground and get the head, waist, buttocks and extremities
moving forward up and down like waves. Assuming a tiger
ready to pounce on its prey, get the two eyes looking ahead.
Throw out the chest a little when the arms are straight and
withdraw it when the arms are bent. Do this repeatedly 8 or 16
times (beginners may do it 1 —3 times) and return to the left
forward lunge.
Draw the right foot back to stand upright. The left foot
takes a step forward to the left to make a left forward lunge.
Do right the same mentioned above. Return to the posture of
the left forward lunge and then to the standing posture with
feet shoulder—width apart.
Respiration and Mind Concentration
The exercise requires nasal inhaling and mouth exhaling .
When the two palms are rested on the floor in a forward lunge,
regulate the breath evenly When doing the push-up, inhale
when the body is raised and exhale when it is lowered. And in­
hale when withdrawing the body and contracting the abdomen
with eyes looking forward as if going to pounce on something.
Qi is sent along the Ren Channel down to Dantian. Exhale
when the body is sent forward to get qi to rise along the Du
Channel.
Effect
This form is, in a low position of the body, to facilitate q
circulation along the Ren and Du Channels as well as tht
Twelve Regular Channels. Long-term practice of it may result
in maximum activation of qi in all the channels and collaterals,
or in other words, a climax of qi circulation that should be ac-
—201
quired in the practice of Sinew—transforming Exercdse. At this
stage, the practitioner may firstly feel qi in Dantian substantial
and the back and shoulders hot. Then he may feel qi circulating
all over the body. Following various movements and the in­
haling and exhaling, qi circulates with Ren and Du Channels as
the hub throughout the whole body, making the practitioner
sweat slightly and feel indescribably comfortable and relaxed.
This form is very important for training the skill of push­
ing, pulling, rotating and leading manipulations needed in
flat—palm, spreading-claw, one—finger-meditation, dragon-
mouth and sword—fingers hand gestures.
11. Form Eleven Bending the Waist and Strikii^ ilie Dnnn
» Pithy Formula
Hold the hind head with the palms and bend the waist
lOW,
Bring the head between the legs with teeth clenched and
mouth closed;
Rest the tongue gently on the palate and bend the elbows,
Cover the ears to strike the heavenly drums,
As if an orchestra plays the eight tones.
Posture and Essentials
First, proceed from the last stance. Stand upright with feet
apart as wide as the shoulders.
Second, clasp the head with both hands,palms covering
the ears,the two middle fingers against Yuzhenguan (occiput
pass) with the tips touching each other gently. The elbows are
bent and raised to shoulder level [Fig.4-20(1)]. Strike with the
two middle fingers on Yuzhenguan repeatedly to give
rub-a-dub in the ears. This is called “ striking the heavenly
— 202—
drum”.
Then, after striking,with hands still holding the head, bend
slowly down as much as possible to get the head between the
legs, with the legs straightened, the waist and buttocks relaxed,
the tongue rested on the palate and the teeth clenched. Take a
view of the horizon for a moment through the interspace be­
tween the legs [Fig. 4-20(2)].

( 1) ( 2)
Fig. 4-20 Bending the Waist and Striking the Drum
Finally, rise to get the body upright and beat the
“heavenlydrum” again. Do this 14 times. Then return to the up­
right standing posture.
Respiration and Mind Concentration
Do nasal respiration during the exercise. Hold breath
slightly when bending down and rising (the breath can be held
completely on rising after a certain period of practice). Concen-
— 203—
trate the mind ofyDantian when bending down and on the two
palms when rising.

This form is the transition to the ending of the whole series

of Sinewtransforming Exercise. So far qi has circulated all
through the Fourteen Channels (the Twelve Regular Channels
plus the Ren and Du Channels) and finally runs to the channels
3f Foot- Shaoyang and Foot-Jueyin, still with the Ren and Du
Channels as the hub of qi activities. The experienced practi­
tioner may feel at this time the whole body light and relaxed,
his mind sober and his sight and hearing refreshed.
14. Form Twelve Head and Tail Wagging
" Pithy Formula
.. Straighten the knees, stretch the arms and
push the palms to touch the ground,
Widely open the eyes, turn the head and
focus the attention to be profound,
Erect the body, stamp the feet, stretch the arms and
swag for 7 rounds,
And when this supurb exercise is practised,
Disease would be prevented and
life would be prolonged.
Posture and Essentials
Proceed from the last stance. Push the hands forward from
the back of the head. Keep the arms stretched at shoulder level.
Then cross the ten fingers with palms facing floor. With­
draw the palms slowly towards the chest until they are two fists
away from the chest, then push them downwards till the palms
reach the floor, with legs straightened. Push towards the
—204—
middle, the left and the right once each, with the head nodding
accordingly (Fig. 4-21).

Fig. 4—21 Head and Tail Wagging

Finally straighten the waist slowly to lift the palms. Let go
the crossed fingers.
Respiration and Mind Concentration
Do natural respiration during practice. Keep the mind on
thé centre of the palms while pushing the palms to the ground,
and on the tip of the nose while standing straight.
Effect
This is the last and ending step of Sinew-transforming
Exercise. The methods of it seem simple, however, it can regu­
late qi activities of the total of twenty channels of the body.
The practitioner may feel extremely relaxed and comfortable
after practice.
15. The Closing Form
Proceeding from the last stance, push the hands (palms
facing each other) forward and lift the heels slightly to stand on
sole. When the arms are straight, abduct the palms slowly and
then separate the arms to draw an arch toward the armpit. Set
-205
the palms upwards, fall the heels simultaneously and lift the
toes. Then push the hands forward again to repeat the proce­
dures for altogether 7 times. Finally resume the posture in
Form One---- Wei Duo Presenting the Pestle, to end the whole
series of exercise. The closing form requires natural respiration.
The practitioner should imagine that his qi is now separated
from nature and taken into his body and stored in Dantian.
It is advisable to complete the 12 forms step by step in se­
quence to keep qi activities of the twenty channels of the body
coordinated all over. It is allowable to select one or several
forms, according to the actual conditions of the individuals, for
practice. If the whole series are practised successively, the be­
ginners of the exercise may perform 3 - 7 respiratory cycles
(times) for each form and increase the times gradually to the
number required.

Double-Nine Yang Exercise

This exercise is often practised on the basis of

Sinew—transforming Exercise. The practitioner shakes his body
in a spring vibration (like a pile being struck down) in a certain
posture and with proper breathing and mind concentration to
make qi in Dantian rippling and get it to circulate throughout
the body.5The exercise is to build up the physique and to acti­
vate the vitality of qi. It is the foundamental skill for
outgoing-qi therapy with vibrating, quivering and fixing ma­
nipulations and other qi guiding and emitting methods.
1. Preparatory Methods
(1) Basic Posture
Take a standing—vibrating posture.
Stand relaxed and quiet, with feet apart as wide as shoul­
ders, toes clutching at the ground, hands falling naturally, head
picturing supporting an object on its top, eyes looking straight
ahead but seeing nothing, tongue stuck against the palate, chest
slightly out, buttocks slightly in, knees relaxed and bent some­
what, mind concentrated, and breath natural.
After adjustment of the posture, expel the turbid qi three
times along with exhaling as done in static qigong. Then bend
and stretch the knees alternately to cause Dantian and even the
whole body to quiver and vibrate. The amplitude of vibration
may be too large and unnatural at first. After some practice,
however, the vibration will become easy and will converge to­
wards Dantian, and eventually, occur with Dantian as the cen­
tre. With Dantian vibrating, qi will diffuse rhythmically
throughout the whole body.
(2) Massaging the Dai
Channel
Proceed from the last
stance. Put the palms on the Dai
Channel and massage it in
cooperation with antidromic
abdominal respiration. During
inhaling, take advantage of the
vibrating force to push qi of the
Dai Channel with the palms (the
right is preceded by the left) to
flow leftwards, mind following
Fig. 4—22 Softening the
palms to try to sense qi, with the
Dai C hannel
— 207—
yes slightly closed to get inward-vision on the Dai Channel
(Fig. 4-22). During exhaling, push qi of the Dai Channel
"ightwards with the left palm preceded by the right in the same
way mentioned above. Repeat the sequence for 9 respiratory
cycles. Carry out the same but with palms rightwards when in­
haling and leftwards when exhaling for another 9 respiratory
cycles.
Breathing, posture and mind concentration should be well
coordinated during practice. The waist should be relaxed at the
atmost. Turn the waist in small amplitude along with hand
manipulations. One may feel the waist as soft as silk, the Dai
Channel warm, qi flowing round the waist and circulating free­
ly and vigorously all over the body.
(3) Opening and Closing of the Three Dantian
Take the standing pile—driving vibrating posture. When
inhaling, get the back of the palms facing each other (the Outer
Laogong points pointing at each other) in front of the Lower
Dantian [Fig. 4—23(1)]. Move the hands sidewards to get them
apart at shoulders width. Meanwhile contract the abdomen
and the anus, imagining that Dantian is open and voluminous
qi enters the body by way of Dantian. When exhaling, turn the
palms to get the Inner Laogong (P 8) facing Dantian. Draw the
hands toward each other [Fig. 4—23(2)] till they are one fist
apart. Bulge the abdomen and relax the anus simultaneously,
and combine mind concentration, the vibrating movement, the
hands and Dantian in one. Gather the qi that has been sensed
into Datian and lead the qi breathed in from the mouth and
nose down to Dantian too. Repeat the above process for 9
respiratory cycles.
— 208—
(1) (2)
Fig. 4—23 Opening and Closing the Three Dantian
Next, move the hands up to the level of the Middle
Dantian (around Shanzhong, Ren 17) and do the same hand
movements for 9 respiratory cycles, lifting qi to the Middle
Dantian while inhaling and sending the genuine qi down to the
Lower Dantian while exhaling.
The next step is to open and close the Upper Dantian.
Move the hands up to the Upper Dantian (around Yintang,
Extra 1) and do the same hand movements for 9 respiratory cy­
cles. However, qi may only be lifted up to the Middle Dantian
at the first stage of practice. It can be conducted to the Upper
Dantian gradually as the practice is carried on for a longer pe­
riod of time. Guide qi down to the Lower Dantian during ex­
haling.
Continue to do the exercise in a standing—vibrating pos-
— 209—
ture. Raise the hands till they are above the forehead with the
palms facing downwards and the fingertips pointing each other
[Fig. 4—24(1)]. When exhaling push the hands to the region of
the pubic symphysis and lead qi by will to the Lower Dantian
to get qi in the Upper, Middle and Lower Dantian
coordinative. When inhaling, turn the hands to get the palms
upwards [Fig. 4-24(2)], and raise them till they are above the
forehead while leading qi by will to get it in the three Dantian
coordinative. Perform the process 10 times.

Fig. 4—24 Opening Through the Three I>umian

NOTE: The preparatory methods (massaging the Dai
Channel and opening and closing the three Dantian) should be
practised 55 times in order to mactch with the number of yin
and yang of the universe (Heaven and Earth or Qian and Kun).
— 210—
Qi activities is vigorous throughout the body, fills the three
Dantian, and further is made mixed with qi of the universe. Qi
inside and outside the body interflows and resonates
continuously, making Heaven, Earth and the body a whole to
lay solid foundation for training qi and guiding the vibrating qi
to the palms and fingertips in various postures. To this stage, qi
(vital energy) and strength (force) can be coincident with each
other when other exercises are practised, and the practitioner
can guide qi by will and facilitate strength with qi at high profi­
ciency.
2. Posture Training
Posture training is done on the basis of practice of the
preparatory methods. Qi is made vibrating with Dantian as the
centre and circulating along with the vibration, controlled by
will. Posture training needs also the standing vibrating posture
as its basis, but one must combine the vibrating and the chang­
ing of posture in one to get qi to flow following the changes of
the posture.
(l)Form One The Immortals Pointing Out the Way
First,contract the abdomen and anus during inhaling and
lift qi from the Lower Dantian up to the Middle Dantian, the
two hands moving upwards simultaneously, palms facing up­
wards and elbows bent backward , to the sides of the waist.
Second, exhaling, gather the genuine qi into Dantian and,
with it vibrating in Dantian, guide it by will and in turn get will
following it to spread it to the right upper arm, with the four
fingers of the hand close together,the thumb stretched, and the
joint of the wrist bent up a little. By guiding qi, direct internal
strength to the arm, push the hand (palm erect) forward, and
— 211—
gather strengthen the thenar eminence minor of the hand (Fig.
4-25). '
Finally, inhaling, make
fist and draw it back to the
chest. Turn fist into palm
facing downwards and
press down. Turn the left
palm up and lift it to hold
qi up to the Middle
Dantian. Exhaling, push
the left hand forward in the
same method as described
for the right hand. Repeat
the process for 9 respiratory
Fig. 4^-25 The Immortals cycles for each hand.Finally
pointing Out the Way place the hands back in
front of the chest and hold qi up to the Middle Dantian. Then
get the palms facing each other to get prepared for the next
step.
NOTE: This form is used to train qi of the Shaoyin,
Taiyang, Taiyin and Shaoyang Channels. During exhaling, by
means of the strength produced by arm—pushing, guide qi in
the Middle Dantian, which has been lifted from the Lower, to
flow to the arms, the thenar eminence minor and the small fin­
ger, and to flow along the Shaoyang and Taiyang Channels.
During inhaling,return qi to the Middle Dantian along the
Taiyin and Yangming Channels to join with qi rising from the
Lower Dantian. Qi flows rhythmically along with the vibration
of Dantian and the whole body, coming out from the Lower
— 212—
Dantian continuously and going back into it continuously like
a chain of rolling pearls. This form is basic for emission of qi
with pushing» pulling and leading manipulations.
(2) Form Two Pushing Eight Horses Forward
Proceed from the last stance. Exhaling, direct qi to the
Middle Dantian and then to the shoulders and arms. With the
two palms facing each other, the thumbs stretched and the four
fingers of each hand close to each other, push the hands out
slowly till the elbows, palms and shoulders are at the same
level. Bend the thumbs backwards hard and lower the palms
with strength to make qi fill the tips of the four fingers of both
hands [Fig. 4-26(1)].

Fig. 4-26 Pushing Eight Horses Forward

Then inhaling,relax the four fingers. Bend the thumbs
— 213—
back and pull .the elbows gently, and draw the hands back to
the hypochondria. At the same time make qi from the Lower
Dantian and that returning from the hands converge in the
Middle Dantian. Repeat the above two steps for 9 respiratory
cycles. Finally draw the palms back and cross them in front of
the chest [Fig. 4-26(2)].
NOTE: This form is to train the Three Yin Channels and
the Three Yang Channels of Hand and the energy in the
fingertips. Qi is directed mainly through the Channels of
Hand-Taiyin and Hand-Yangming to the palms and the
fingertips, and then back by way of the Three Yang Channels
of Hand and the Channel of Hand-Taiyin. The distending or
hot sensation in the fingertips means that qi has reached there.
This form is essential for emission of qi with pushing, pulling,
leading and fixing manipulations.
(3) Form Throe The Phoenix Spreading Wings
Proceed from the last stance. Exhaling, set the crossed,
erect palms apart from each other slowly. Direct qi in the Mid­
dle Dantian down to the Lower Dantian and up to the two
arms, with the fingers bent back (the four fingers close to each
other) as if the Inner Laogong (P 8) was going to protrude.
Turn the palms sidewards and push them apart until the
hands,elbows and the shoulders are on the same level, with fin­
gers still bent back and the Inner Laogong (P 8) protruding and
qi gathered in the centre of the palms (Fig. 4-27).
Then inhaling, turn the palms so that they face each other,
bend the elbows and draw palms closer and closer to each oth­
er and finally get them crossed in front of the chest. Repeat the
procedure for 9 respiratory cycles. Then get the hands to the
— 214—
sides of the chest to be prepared for the next step.

Fig. 4-27 The Phoenix Spreading Wings

NOTE: This form is aimed at training of the Channels of
Hand—Jueyin and Hand—Shaoyang. Qi is accumulated in the
Inner Laogong (P 8) when the hands are pushed out, in the
Outer Laogong and then is sent back to Dantian when the
hands are drawn back. As a result of persistent training of this
form, the line of qi will always be kept round the palms, the
centre of it is between the Inner and Outer Laogong. It is the
basic step for traing emission of outgoing—qi with pushing, pul­
ling, quivering and fixing manipulations.
(4) Form Four Holding the Sky With the Hands
Proceed from the last stance.
Exhaling, lift the palms slowly. When they get to the point
Lianquan (Ren 23), abduct them slowly as if to hold
something. Continue to lift them until they are above the head,
— 215—
with the arms sketched and the fingertips of the two'hands
pointing at each other about a fist apart. The fingers should be
closed together with the thumbs apart from them (Fig. 4-28).
At the same time, direct qi in the Middle Dantian to flow in
two directions---- -upwards to the palms and fingertips follow­
ing the movements of the upper limbs to gather together be-.
tween the hands, and downwards to the Lower Dantian follow­
ing the discending of the diaphragm. ;
Then inhaling, rotate the
wrists to get the fingertips point­
ing upward. Lower the hands
with the Inner Laogong (P 8)
facing, the Ren Channel to gath­
er qi back from the Inner
Laogong (P 8) and up from the
Lower Dantian. Repeat the
steps for 9 respiratory cycles.
Put the hands in front of the ch­
est wifi) palms facing upward in
preparation for the next step.
NOTE: This form is aimed
at training qi of Sanjiao (three
Fig. 4-28 Holding the Sky warmers) and the Shaoyang,
with the Hands Taiyang and Shaoyin Channels
to make qi of the Yin Channels flow via the Yang Channels
upwards to the palms, then via the Yang Channels downwards
to Dantian then to the toes. This form is essential for training
the emission of qi with pushing, pulling, leading and quivering
manipulations.
— 216—
(5) Form Five Scooping the Moon from Water
Proceed from the last stance.
Exhaling, get hands apart sidewards. Bend forward and
hang down the arms, and draw hands towards each other be­
tween the feet with fingertips pointing at each other. Draw
hands towards each other until they are one fist apart. Accu­
mulate energy at the fingertips as if holding a bulky weight
(Fig. 4—29). Meanwhile, direct qi in the Middle Dantian in two
directions-----downwards to the Lower Dantian and upwards
to between the two hands.
Then inhaling, straighten the
waist naturally to hold the
“moon” up to the chest and direct
qi to Dantian. Repeat the above
process for 9 respiratory cycles.
Place the two palms upwards at
the chest for the next step.
NOTE.- When bending for­
ward, one should keep lithe and
slow movement of the waist.The
Fig. 4-29 Scooping the eyes are closed appropriately to
Moon from Water look at the “moon”(a round ob­
ject or a light mass or a tiny glittering spot that can be taken as
the moon) between the legs, and the hands groping, trying to
catch the -m oon” and then hold it up to Dantian. The exercise
is good for nourishing Dantian and reinforcing the kidneys and
can regulate both the Ren Channel and the Du Channel. It is
essential for training emission of qi with pushing, pulling and
quivering manipulations.
— 217—
(6) Form $jx Holding the Ball and Stroking It Thre
Times
Proceed from the last stance.
Exhaling, move the hands to the right side of the body
with the palms facing each other; the left below the right, as if
holding a ball. Inhaling, pull the palms a little farther away
from each other as if the ball were being inflated (Fig. 4—30).
Then adduct the left palm and abduct the right while pulling
them to make qi rotate between the palms and direct qi in the
Middle Dantian down to the Lower Dantian and up to the
hands. Press the ball as if to compress the air inside it while ex­
haling and then adduct the left palm and abduct the right to
make qi rotate between the palms. Meanwhile, lift qi from the
Ix>wer Dantian and draw it back from the upper limbs to the
Middle Dantian. Repeat the above for 3 respiratory cycles.
While the palms are rotated, bring the right hand above the left
to turn the “ball” upside down in front of the abdomen, and do
the same “inflating” and “compressing” for 3 respiratory cycles
there. Finally shift hands to the left side of the body and turn
the “ball” upside down to get the left hand above the right,and
do the “inflating” and “compressing” 3 respiratory cycles. Let
the hands stay at the left side for the next step.
NOTE: This form is practised for directing qi of the Three
Yang and Three Yin Channels of Hand and Foot to the palms.
Yin—qi and yang—qi will circulate between the hands like the
rotation of a ball. The inflation and deflation of the ball is
coordinative with mind concentration. Yin is interlocked with
yang. Qi flows endlessly. This form is the art to train emission
of qi with pushing, pulling, rotating and quivering manipula-
— 218—
tions.
(7) Form Seven Moving the Palms As If Setting Tiles on
the Roof
Proceed from the last pose. Exhaling, stretch the left hand
forward to send out qi of the Three Yin Channels and pull
back the right hand to draw the qi of Three Yang Channels
back (Fig. 4-31). Inhaling, stretch put the right hand and pull
back the left to get qi of the Three Yin Channels out and that
of the Three Yang Channels back. Along with the stretching
out and pulling back of the hands, qi of the Three Yin and
Three Yang Channels of Hand begins to circulate. Perform the
process for 9 respiratory cycles. Place the hands at the sides of
the chest, palms upwards, to be prepared for the next step.

J% 4-30 Holding the Ball and Fig.4-31 Moving the Palms As

Stroking It Three Times If Setting Tiles on the Roof

— 219—
NOTE: Thi? form is aimed at guiding qi of the Three Yin
and Three Yang Channels of Hand out to the palms and back
to Dantian, with yin and yang interlocked and qi circulating
endlessly. It is essential for emission of outgoing—qi with push­
ing, pulling, leading and quivering manipulations.
(8) Form Eight The Wind Swaying the Lotus Leaf
! Proceed from the last stance. Exhaling, cross the palms
with the left above the right and both facing upwards. Stretch
them out slowly to get the palms and the elbows at shoulder
level [Fig. 4-32(1)]. Simultaneously direct qi in the Middle
Dantian down to the Lower Dantian and up to the palms to
connect qi of the Yin Channels of Hand with that of the Yang.
Then separate the arms sidewards and press them down gently
to get qi to reach the thenar eminence major and the tip of the
thumbs [Fig. 4—32(2)]. Inhaling, stick up the thenar eminence
minor gently and withdraw the arms, with the palms crossed,
back to the chest. Do the above for 9 or 18 respiratory cycles.
Put the hands (palms upward) at the chest to be prepared for
the next form.
NOTE: This form activates qi of the Three Yin and Three
Yang Channels. The stretching out of the hands is to make qi
of the Channels of Hand—Taiyin and Hand—Yangming facili­
tate qi of the Yueyin and Shaoyin Channels to the palms and
fingertips. The withdraw of them is to activate qi of the
Shaoyin and Taiyang Channels to facilitate qi of the yin chan­
nels to the Middle Dantian. This form is essential for training
guidance and emission of qi with pushing, pulling and leading
manipulations.

— 220—
( 1)

Fig. 4-32 The Wind Swaying the Lotus Leaf

— 221
%

(9)Form hjine Regulating Qi All Over

Proceed from the last stance. Exhaling, turn the palms to
get the fingertips pointing forward and stretch the palms out
till the shoulders, elbows and wrists are at the same level [Fig.
4—33(1)]. At the same time direct qi in the Middle Dantian
down to the Lower Dantian and up to the palms and
fingertips. Inhaling, turn the hands to get the back of the palms
facing each other. Separate the palms to draw an arc with them
till they are below the armpits, palms upwards and fingertips of
the two hands pointing at the sides of the chest [Fig. 4-33(2)].
Stretch the palms out again when exhaling to repeat the process
for 9 or 18 respiratory cycles.

(1) (2)
Fig. 4-33 Regulating Qi All Over
NOTE: This form is to combine the heavenly, earthly and
— 222—
human qi in one and to regulate qi of the whole body to get
prepared for the closing of the exercise.
(10)Closing Form of Double-Nine Yang Exercise
Overlap the two hands with the right over the left (vice
versa in female) and apply them to the Lower Dantian. Stop
vibrating gradually and gather qi into Dantian. Breathe natu­
rally and concentrate on Dantian for a while. Rub the hands
and face and move freely to end the exercise.

Massaging the Abdomen to Strengthen

the Active Substánce in the Body

The exercise is an auxiliary to static and dynamic qigong

in training qi. The practice of it in combination with static and
dynamic exercises can stren—then the internal organs, reinforce
intrinsic qi, accumulate qi without leaking, multiply the
strength, and open and close the points sensitively so that any
risk of deviations can be avoided. This is especially important
for those who carry out treatment of patients by emitting
outgoing-qi because though they may be able to open the
small or large circle of qi and can direct qi to the extremeties at
will, they can not ensure his internal qi substantial all the time.
If they do not practise the exercise Massaging the Abdomen to
Strengthen the Active Substance in the Body but treat patients,
they may become insufficient in active substance, deficient in qi
and weak in strength. If they emit outgoing—qi to treat
patients, their health will be impaired easily by pathogenic qi
because they are not strong enough internally, their points are
easy to open as soon as qi reaches them and their resistance to

— 223—
external pathogéhic factors is weak. This can cause local dis­
comfort or morbid physical state which leads to a general dis­
order of qi activities, resulting in collapse of the achievements
gained through long-term practice. So Massaging the Abdo­
men to Strengthen the Active Substance in the Body is not only
an auxiliary exercise for strengthening the intrinsic qi, but also
an indispensable exercise for those who treat patients with
outgoing—qi.
1. Methods
(1) Lie supine on bed with both legs stretched naturally,
hands at the sides of the body, the whole body (especially the
viscera) relaxed, distracting thoughts expelled, breath natural,
tongue pressed against the palate, belt released and the region
to be massaged exposed.
(2) Apply the right palm (left palm for a female) to the ab­
domen under the xiphoid process and rotate the palm to knead
the upper abdomen clockwise (for a female massaging with the
left palm counterclockwise to coincide with yin is tonifying, as
it is so for a male to massage with the right palm clockwise to
coincide with yang). Do not exert force intentionally lest the
hand become stiff. The correct manipulation should be natural
and gentle, which gives a soft sensation under the palm inside
the upper abdomen. Avoid distractions. Keep inward—vision
attentively and concentrate the mind on the Middle Dantian.
One should neither forget the flowing of qi, nor should he
speed up its flow; just let it progress naturally. Maintain natu­
ral breath with a calm mind and try to get the pleasant feeling
of warm, gentle and continuous flowing qi under the palm.
Each session of practice needs 1 5 -3 0 minutes; the time can be
— 224—
increased gradually to one hour but overfatigue of the arm
should be avoided. Carry out the kneading three times a day: in
the morning, at noon and in the evening; or twice a day: in the
morning and in the evening.
(3) After about a month ’ s practice and as qi accumulates
gradually, one may feel that his stomach-qi is consolidated
and his appetite and sleep improved, ajid he may have “the feel­
ing of qi” in the mid-upper abdomen when it is pressed; The
straight muscles of the abdomen may have become more solid
or bulged gradually, which may appear more apparently when
one directs qi or exerts strength to it. At this stage, the midline
from the xiphoid process to the navel may be still soft and
dented, indicating that qi in the Ren Channel (the Front
Midline Channel) is still not substantial. To improve it, mas­
sage the midline with the palmroot and strike along it gently
with a “hollow” fist. The dent will disappear then, and qi in the
Ren Channel is now rendered substantial. This usually takes
one a hundred days to attain.
(4) As a following step, conduct massage on the right side
of the abdomen with the right palm first, in a way of spiral
kneading from under the ribs down to the groin, 12 times. Do
the same with the left palm to the left abdomen
counterclockwise 12 times. Then massage with the right palm
the lower abdomen where the Lower Dantian is located
circularly for 15 - 30 minutes, with the same method of respi­
ration and mind concentration. Pat the same site with a “hol­
low fist” for some time after the massage. By so doing, Dantian
and even the whole abdomén will become substantial with qi
and will be strong and solid in about a hundred days.
— 225—
i

(5) The next ¿step is to strike with a “hollow fist” on the

• ■ ..............

midline of the chest and the right and left sides of it, followed
by massaging the Lower Dantian in the way mentioned in step
(4). Long-term practice will make both the chest and the ab­
domen substantial with qi, indicating that both the Ren and
Chong Channels are full of qi.
(6) At this stage, one can direct qi into the Du Channel
(the Back Midline Channel). Then, use a ready-made mulberry
club or a wooden hammer to carry out self-patting, or ask
someone to pat with a hollow fist along the Du Channel and
along the first and second collaterals of the Urinary Bladder
Channel, up and down and vice versa alternately. Ask him to
rub these places with his palm root in order to make qi even
and full. In this way, the Du Channel will be substantial with qi
in about a hundred days.
(7) When the Ren and Du Channels are filled with consol­
idated qi, one can carry out self-patting or ask someone to pat
with a hollow fist or a readymade tool on the upper and lower
extremities from above to below, with emphasis on the regions
where there are flably muscles.
The patting or striking of the above-mentioned parts can
also be done with a specially made tool.
With about one year's practice of the exercise, one may
feel that he is full of substantial and vigorous qi all over. His re­
sistance to external pathogenic factors will be strong, his points
will be highly sensitive in opening and closing and will not be
affected by turbid qi. On this basis, he can take some time ev­
ery day to massage the abdomen and pat the extremities as a
routine.
The Exercise of Heaven-Earth Rotation
(Qian Kun Yun Zhuan Gong)
The exercise is aimed at facilitating the qi activities of yin
and yang of the whole body by means of hand manipulation at
the upper and lower, left and right and anterior and posterior
parts of the body so as to make yin-qi and yang—qi reach the
hands and circulate there alternately to refine qi activities and
improve the sensitivity of the hands to qi. It is the essential ex­
ercise for guiding and emitting qi.
1. Preparation
Either a standing or sitting posture can be taken. The
standing posture is hereof taken as an example.
Stand quiet and relaxed, with the feet at shoulder width,
the whole body'relaxed, respiration natural, distractions expel­
led, eyes slightly closed, tongue rested against the palate and
hands in front of the chest in a pose of Buddhist greeting.
2. Holding and Rotating the Ball with Hands at Its Upper
and Lower Sides
Set the hands naturally in front of the chest and the ab­
domen respectively as if holding a ball (the left hand above the
right in male and vice versa in female), the thumb of the upper
hand toward the point Shanzhong (Ren 17), the thenar emi­
nence minor of the lower hand toward the navel, and the Inner
Laogong (P 8) of the two hands pointing at each other. Breathe
naturally and imagine holding a ball (Yin-Yang Taiji Ball) and
yin-qi and yang-qi circulating between the two hands. Firstly,
inhale to send qi to Dantian by will and exhale to direct qi from
Dantian to between the palms, followed by pushing and pulling

— 227—
í<-

the hands with internal strength Several times. When a sensa­

tion of attraction or congestion has been obtained, push and
rotate the “inflated" ball with the left hand turning leftwards
and the right rightwards as if rubbing the ball, 25 times (the
Heaven number). Then exchange the hands and push and ro­
tate the ball in the opposite direction 30 times (the Earth num­
ber) (Fig. 4—34). With natural respiration, concentrate the
mind on the paints and hold the ball quietly for a moment.

Fig. 4 -3 4 Turning the Bail Up Fig. 4 —35 Turning the Ball

and D ow n Left and Right
3. Holding and Rotating the Ball with Hands at Its Left and
Right Sides
Set the hands at the two sides of the hypochondria
respectively as if holding a ball, with the point Laogong (P 8) of
the two hands pointing at each other and the two thumbs lev­
eling Shanzhong (Ren 17). Inhaling, send qi to Dantian and
exhaling direct it to the space between the palms, followed by
pushing and pulling the hands with internal strength several
times- When the sensation of attraction or congestion is ob­
tained, rotate the “inflated” ball with the palms, the left hand
turning leftwards and the right rightwards, 25 times (the Heav­
en number). Then rotate the ball in the oppisite direction 30
times (the Earth number)(Fig. 4-35). With natural respiration,
concentrate the mind on the palms and hold the ball quietly for
a moment.
4. Rotating the Sun and Moon in
Turn
Set the left hand at the level of
the point Tiantu (Ren 22) and the
right hand at the level of Shenque
(Ren 8), with the centre of the two
palms facing each other as if holding
something in the arms. Firstly take a
breath and send qi down to Dantian,
then exhale to guide qi to the space
between the palms. Pull the hands
toward each other and pull them in
the opposite directions alternately
..... . .. ... Fig- 4-36 Rotating the Sun
with internal strength several times.
When the feeling of qi has been at- and Moon Alternately
tained, turn the hands and the forearms clockwise and
counter- clockwise alternately 25 times (the Heaven number).
Then turn the hands and forearms counterclockwise and
clockwise alternately 30 times (the Earth number)(Fig. 4-36).
Close the two palms in front of the chest like a Buddhist greet­
ing to end the exercise.

— 229—
Chapter Five The Guidance o f Qi

Guiding qi, or directing qi, means to guide intrinsic qi to a

certain part (a hand, a point, etc.) where outgoing—qi (waiqi) is
emitted. This is usually made only when one has undergone se­
rious training of qi and qi—guiding exercises for long. On guid­
ing qi, one should have qi follow the mind and should be able
to control and feel the pattern, nature and amount of intrinsic
qi a^ well as the direction it flows in. The exercise is aimed at
laying foundations for hand—emission of outgoing—qi (waiqi).

Linear Guidance of Qi

Linear guidance of qi refers to the formation of a straight

line of inductive outgoing—qi between the two hands or be­
tween the hand and a certain point outside the body by means
of different qi-guiding methods such as hand manipulation,
mind concentration and breathing. Its characteristic is that qi is
kept still in a line when the practitioner keeps himself in a static
state and moves to and fro when he is in a dynamic state. It is
the main qi-guiding method of outgoing-qi therapy.
1. O ne-finger-M editation (p Guide Qi
(1) Posture
Take (he standing—vibrating posture, with the left hand
lifted to the shoulder level, the wrist bent, the index finger
straight and the rest curved, the tips of the thumb and the mid­

— 230—
die finger touching each other to form a ring;the right hand (in
the sanie gesture as the left) at the right side of the abdomen;
the index fingers of the two hands pointing at each other to
form a straight line (Fig. 5-1).
(2)
Breathe naturally and
concentrate the attention on
Dantian. As soon as qi in
Dantian is activated, begin to
breathe slowly to direct qi to
the tip of the right index fin­
ger, and when one feels that qi
has reached there (one will
feel his fingertip hot and dis­
tending as if something is be­
ing released from it), direct qi
from Dantian to the tip of the
Fig. 5-1 Guiding Qi with index finger of the left hand.
O ne-finger-m editation
As one feels that there is an
attractive force between the tips of the two fingers caused by qi,
start to rap with the tip of the left index finger on the qi column
being emitted from the right; one will get strong feeling of qi at
the two hands. Then direct qi to the left index finger to emit it
to the right hand, driving the top of the qi column to beat the
tip of the right index finger; one will also get a strong feeling of
qi. Then change the posture and position of the two hands to
train qi.
(3) Time
Do the exercise once or twice a day, 5 —30 minutes each
— 231—
time. 7
2. Palm-pushing and Plant-pulling to Guide Qi
(1) Posture
Take the standing-vibrating posture. Relax the fingers of
both hands. Stretch the right hand naturally forward to the
right and bent the left to get it in front pf the chest, the centre
of the two palms facing each other to form a straight line. Ex­
change hands and carry out the same procedure (Fig. 5-2).
(2) Guiding Qi
Breathe naturally and
concentrate the mind on
Dantian. When qi is activated,
lead it to the Inner Laogong
(P 8) of the left palm and emit
it towards the Inner Laogong
of the right palm. Push the
palms toward each other
while emitting qi Holding qi
between the palms, draw the
palms back to the original po­
sition. One will get strong feel­
Fig. 5—2 Guiding Qi by
ing of qi when doing that. Ex­
Pushing-Pulling the Hands
change hands and carry out
the same procedure.
(3) Do the exercise once
>r twice a day, 5 ^ 30 minutes
each time.
3. Making Three Points Linear to Guide Qi
(1) Posture
Light a stick of sanitary incense. Put the incense burner on
—232—
a table or one can take a similar object as a point. Take the
standing-vibrating posture, the right palm stretched naturally
in front of the incense,the burning tip of the incense pointing at
the Inner Laogong (P 8); the left palm, in the one—finger-medi­
tation or sword—fingers or flat—palm gesture, is put at the back
of the tip of the burning incense, the fingertip pointing at the
incense tip. The three points-----the tip of the left index finger,
the tip of the burning incense and the Inner Laogong (P 8) of
the right palm are thus made linear (Fig. 5—3).

Fig. 5-3 Making Three Point Linear to Guide Qi

(2) Guiding Qi
Proceed from the last stance. Breathe naturally and con­
centrate the attention on Dantian. Divert the attention onto
the tip of the incense and concentrate there. Continue to emit
qi and send it farther on. One will have strong feeling of qi in
«he Inner Laogong (P 8) of the right hand.
— 233—
(3) Time
Do the exercise once or twice a day, 5 - 3 0 minutes each
time.
4. Jumping to Guide Qi ii
(1) Posture
Stand with feet apart
at shoulders width and
bend the knees slowly.
Rest the thumb on the
back of the four bent fin­
gers to form a five—thun­
der-fingers (Wuleizhi
Shi) gesture to gather qi.
Concentrate the attention
on Dantian when in­
haling; when exhaling,
, ,, - Fig. 5-4 Jumping to Guide Qi in Burst
jump and suddenly
stretch out the fingers of the hands in front of the chest, palms
facing forward, to present a gesture of “speading claw” (Fig.
5—4).
(2) Guiding Qi
When inhaling, concentrate the attention on Dantian. Lift
qi to the chest and gather it in the palms. When exhaling, con­
centrate the attention on the centre of the palms with qi burst­
ing out from the Inner Laogong (P 8). Guide qi by will to the
simulated spot.
(3) Time
Do the exercise once or twice a day, 24 or 48 respiratory
cycles each time.
— 234—
Guidance of Qi in Fixed Form

Guidance of qi in fixed form is carried out on the basis of

practice of Double-Nine Yang Exercise, at a time when qi can
oscillate in Dantian naturally. With a proper hand posture,the
practitioner directs qi oscillating in Dantian to flow to the
Hands and makes qi vibrate there in a certain form with differ­
ent frequency under the control of will; at the same time, the
internal qi is released along with the vibration. The feature of
this kind of guidance of qi is that qi is guided in fixed form
when the practitioner assumes a static state and is oscillating
when he assumes a dynamic state and qi flows bit by bit.
1. Standing Vibrating with Palms Closed to Guide Qi
(1) Posture
Take a standing-vibrating
posture. Keep feet shoulder-width
apart. Bend the arms to set the
palms closed in front of the chest,
fingertips pointing upward and el­
bows and wrists at the same level.
Picture supporting an object on the
head. Draw in the chest and
straighten the back. Relax the hips
and knees. Rest the tongue on the
palate. Close the eyes slightly (Fig.
5-5).
(2) Guiding Qi Fig. 5-5 Standing
Breathe naturally and concen- Vibrating with Palms
Irate the mind on Dantian. When aosed to Guide

— 235—
the motion of|qi in Dantian is felt (a sensation of warmth and
qi circulation),r guide qi by will to the palms and the fingertips
through the Three Yin Channels of Hand during exhaling;
when inhaling, have the mind follow qi back to Dantian along
the Three Yang Channels of Hand. When the internal qi is cir­
culating freely, keep the attention on the palms and the
fingertips with gentle natural breathing- One will feel the palms
hot, the fingertips thicker, distending and tingling. Lead the vi­
brating qi in Dantian to the fingertips and make the fingers vi­
brating slightly as if something were coming out of them bit by
bit.
(3) Time
Practice the exercise once or twice a day, 3 — 10 minutes
each time.
2. Oscillating to Guide Qi
(1) Posture
Sit on or stand by a bed. Rest the left hand naturally on
the left knee; put the right hand on the bed, the periphery of
the palm touching the bed but the centre of it suspended, with
the elbows bent a little, shoulders and elbows dropped and
wrist relaxed.
(2) Guiding Qi
First of all, get the breath even and concentrate the atten­
tion on Dantian. When qi in Dantian is activated, turn the
waist gently counterclockwise or clockwise. When inhaling, lift
qi to the chest, the intrinsic qi vibrating and ascerding little by
little from Dantian and finally reaching the pain» along the
arms on exhaling. The vibration of the intrinsic qi make the
palms tremer rhythmically, and the frequency and force of the
—236—
tremer will change with mind concentration. Practise repeated­
ly. When qi gets to the palm, fills the palm and seethes there,
one will feel as if there were an inflating ball under the hand.
Yet qi is always centred on the Inner Laogong (P 8), gathering
together without dispersion.The motion of qi and the
movements of the hand are in perfect harmony.
The exercise is usually, done in a sitting or a standing pos­
ture. The hand poses required for the training of guiding qi in
vibrational fixed form include middle-finger-propping (the
other fingers bent) or a spreading-palm (the five fingers touch­
ing something). After some practice of the exercise when the
right hand can vibrate in fixed form, one can practise guiding
qi in different frequency, different intensity and different wave
peak.
(3) Time
Do the exercise 1 —2 times a day, 30 —60 minutes each
time. Generally, the skill can be preliminary mastered in three
months.

Guiding Qi in Circle and Spiralty

Guiding qi in circle and spiralty is to lead the internal qi to

whirl inside the body and guide it to the palms or the fingertips
to be emitted in circular or spiral form. It is characterized by
the flowing of qi in a circle when the practitioner is in a static
state and in spiralty when he is in a dynamic state.
1. Making Three Points Circular to Guide Qi
(1) Posture
Stand vibrating. Light a stick of sanitary incense and put

— 237—
%

the burner (oijan object) on a table. Stretch the two hands nat­
urally, the tluie points----- the Inner Laogong (P 8) of both
hands and the tip of the burning incense forming an equilateral
triangle. Draw a circle mentally based on the centre and the
three points of the triangle and guide qi to fill the circle (Fig.
5-6).

Fig. 5-6 Making Three Points Circular to Guide Qi

(2) Guiding Qi
After you have drawn the circle mentally, get the breath
natural and concentrate the attention on Dantian. When qi in
Dantian is activated, lead qi to the Inner Laogong (P -8) of both
hands. Exhale lightly to emit qi towards the incense tip so as to
make the three points attract one another. Picturing holding a
ball with the hands, move the hands in response to the sense of
qi; while one hand pulls, the other pushes or vice versa
alternately.
— 238—
In this exercise, a tree or a flower can also be taken as an
object to make the three points circular.
(3) Time
Do the exercise once or twice a day, 5 - 30 minutes each
time.
2. Griding Q i in Spiralty
(1) Posture
Any of the three postures (standing, sitting and lying) will
do. The standing posture is taken hereof as an example.
Stand feet apart, place the right hand in front of the right
side of the chest with the elbow bent, palm facing forward and
fingertips pointing upward.
(2) Guiding Qi
On guiding qi, get qi in Dantian to turn inside the body
counterclockwise in spiralty (qi following mind concentration)
through the chest and the upper extremities to the palms. Make
qi in Dantian to spiral(taking the navel as the centre)
synchronously with that in the palms (taking the Inner
Laogong as the centre). Beginners should do it slowly and in­
crease the speed gradually and naturally. The turning is flexible
and one should not be too anxious for quick results. The exer­
cise can also be carried out with the index and middle fingers or
only the middle finger stretched. Qi is turned to whirl from the
smallest to the largest circle, or vice cersa, or in other ways.
(3) Time
The skill of guiding qi described above can not be mas­
tered overnight; it should be practised frequently, making full
use of the standing, lying and sitting postures.

— 239—

i
jcold'and Heat Guidance of Qi
. */■
This form of qi-guiding exercise is to give the part where
qi is emitted the function of producing coldness or hotness
through breathing and mind concentration. It conforms to the
treatment principle of TCM in terms of * treatingthe
cold—syndrome with hot-natured drugs and heat-syndromé
with cold—natured drugs”.
1. Heat Guidance of Qi
(1) Posture
Take a standing, lying or sitting posture. Sitting posture is
hereof taken as an example.
Sit on a square stool on requirement for qigong practice
With the left palm resting naturally on the left thigh, and the
right palm stretched on the bed or a table with the centre of the .
palm suspended. Take natural respiration, close the eyes gently
and prop the tongue against the palate.
(2) Guiding Qi
Make the breath even and concentrate the mind on
Dantian. Imagine that qi in Dantian is as hot as the burning
sun and spreads all over the body. Collect qi back into Dantian
and turn it into light and heat. Then shift qi of the light and
heat to the chest, the arms and further to the palms and the
fingertips, and imagine that it is burning and giving off heat be­
tween the palm or fingertips and the object touched and pene­
trating into the object.
(3) Time
Practise the exercise when there is sun light, facing south
or east, 20 - 40 minutes each time.

■ 240—
2. Cold Guidance o f Qi
(1) Posture
Refer to the posture in “Heat Guidance of Qi”.
(2) Guiding Qi
Cold guidance of qi should also begin with the regulation
of even breathing and concentration of mind on Dantian.
Gather qi from the heels and the point Yongquan (K 1) and di­
rect it via the chest and arms to the palms, imagining that the
palms are as cold as ice. Concentrate the mind on the coldness
there and guide it to penetrate into the object the hand touches.
The practitioner should not imagine that his whole body is
such cold, nor should he direct such cold into his body lest it
affect the coordination of qi activities.
(3) Time
Practise the exercise facing west or north at night, 20-40
minutes each time.

Guiding Qi of the Five Elements

Guidance of qi of the Five Elements is one subject of the

ancient specialty “Zhuyou”, which combines the Five Elements
with the five zang—organs (the heart, liver, spleen, lung and
kidney), the six-character formulae, time, direction and
finger-nail pressing in general exercise and guiding and emit­
ting qi. With this method, qi is divided into five kinds: wood
(liver), fire (heart), earth (spleen), metal (lung) and water (kid­
ney), and in clinical practice, methods of guiding qi is deter­
mined by the deficiency and excess of the viscera and the phi­
losophy of interrestraint of the Five Elements.

—241
When one is skilled in this exercise, he can continue to
practise it in combination with guidance of qi in fixed form,
making three points linear to guide qi, making three points cir­
cular to guide qi and other qi-guiding methods, to create a
qi-emitting complex.
1. Guiding W ater-qi
(1) Posture
Take a T-shaped standing posture with the right foot be­
hind the left, and with the chest drawn in, the back straight­
ened, the abdomen contracted, the knees relaxed, the tongue
rested against the palate, the eyes slightly closed and the neck
straightened picturing supporting an object on the head.
* (2) Method
First, press deeply with
the left thumb the Shen (the
ninth of the Twelve Earthly
Branches) or the You (the
tenth following Shen) stripe
(water stripes) (Fig. 5-7), and
put the right hand in front of
the chest in a hand gesture of
sword—fingers or flat-palm.
Then inhale qi in front of the
left hand and send it by will to
the kidneys and then to
Fig. 5-7 The Sequence of the
Dantian to get it mixed with
qi there. When exhaling, lift Earthly Branches on the Palm
the mixed qi in Dantian, with the thumb pressing the Hai or Zi
stripe (water stripes) and uttering “chui” in a very low sound,
—242—
to send it (the water-qi) out of the body by way of the
sword-fingers or the palm of the right hand.
(3) Time
The exercise can be done facing west and south during the
period of H ai(9-ll pm ), Zi (11 pm - 1 am ), Shen (3 - 5 pm )
or You (5 —7 pm ), or it can be practised in cooperation with
other Daoyin (dynamic) exercises, 36 respiratory cycles each
time.
2. Guiding Metal-qi
(1) Posture
(Refer to that described in “Guiding Qi of Water”.)
(2) Method
Press the mid-stripe of the thumb deeply with the left in­
dex finger, imagining that there is a golden building inlaid with
jade which is glittering like the rising sun. Guide qi by will to
the Lower Dantian and Zhongwan (Ren. 12) to get qi there
mixed with that inhaled by nose from the universe. Then press
the Shen or You stripe (metal stripes) deeply with the left
thumb and exhale while uttering “si” , to guide qi out of the
body by way of the palm of the right hand.
(3) Time
Practise the exercise facing west during the priod of Shen
(3 —5 pm ) and You (5 —7 pm ) or Chen (7 —9 a m ), Xu ( 7 - 9
pm ), Chou (1 - 3 am ) or Wei (1 - 3 pm ), for 36 respiratory
cycles each time.
3. Guiding Wood-qi
(1) Posture
(Refer to that described in “Guiding W ater-qi”.)
(2) Method
— 243—
With the lefr^humb pressing deeply the Hai or Zi stripe
(water stripes) of the same hand, inhale the liver-qi from the
side of the left elbow and the chest and guide it into the chest to
get it mixed with that taken in by natural respiration. When
exhaling, press the Yin or Mao stripe (wood stripes) deeply
with the left thumb while uttering “xu” to get qi out of the
body by way of the sword—fingers and the palm o f the right
hand.
(3) Time
Practise it facing east or northeast during the period of
Yin (3 - 5 am ), Mao (5 —7 am ), Hai (9 —11 pm ) or Zi (11 pm
- l a m ) , for 24 or 48 respiratory cycles.
'4. Guiding F ire-qi
», (1) Posture
(Refer to that described in “Guiding Water—qi”.)
(2) Method
Press the Yin or Mao stripe (wood stripes) deeply with the
left thumb and inhale the liver—qi from the left elbow and the
side of the chest into the lung to get it mixed with that rising
from the Lower Dantian. When exhaling, press the Si and Wu
fire stripes while uttering “ke” to guide qi out of the body by
way of the sword-fingers or the palm of the right hand.
(3) Time
Practise it facing east, southeast or south during the period
of Yin (3 - 5 am ), Mao (5 - 7 am ), Si ( - 11 am ) or Wu (11
am —1 pm ), for 14 or 28 respiratory cycles.
5. Guiding Earth-qi
(1) Posture
(Refer to that described in “Guiding Water—qi”.)
— 244—
(2) Method
Press the Zi or Wu fire stripe deeply with the left thumb
and gather qi all over the body in the region of Zhongwan (Ren
12), and then lift it to the lung to get it mixed with that inhaled
from the universe. When exhaling, press the mid-stripe of the
left thumb deeply with the left thumb and utter “hu” to guide
qi out by way of the sword-fingers or the palm of the right
hand.
(3) Time
Practise it facing south, southeast or east during the period
of Yin (3 - 5 am ), Mao (5 - 7 am ), Si ( — 11 am ) or Wu (11
am - 1 p m ), for 10 or 30 respiratory cycles.

— 245—
Chapter Six Emission o f Qi

Emission of qi is also called “ emitting outgoing-qi”

(Fafang Waiqi), and in an antient term, “distributing qi” (bu
qi). It is a method adopted by those experienced in training qi
and guiding qi, who direct their intrinsic qi to the pálms and
the fingertips or to other parts of the hand to emit it to the
channels and points of the patient.

* Section One Hand Gestures

in Emission o f Qi
Five-Thunder-Fingers (Wuleizhi Shi)

Hand Gesture-. The four fingers are bent to the centre of

the palm and the thumb is bent and rested on the nails of the
four fingers (Fig. 6-1).
Essentials-. The four fingers
are bent yet propped against the
thumb, while the thumb pressing
down to close tightly with the
four fingers, with the centre of
the palm hollow. Qi is gathered
in the palm. This kind of qi—guid­
Fig. 6-1 Five-thunder-fingers
ing-gathering skill should be Hand Gesture
practised constantly.

-246—
Application-. The hand gesture was used to guide and gath­
er qi before emitting it onto the magic figures (left) in ancient
times. On emitting qi, the practitioner should exhale and sud­
denly stretch the five fingers to form a flat-palm, a
spreading-claw or a dragon-mouth hand gesture, or he can
stretch out the index and middle fingers to make a sword-fin­
gers hand gesture or only the middle finger to make a
“ middle—finger—propping” . When the emission of qi is
finished, he should inhale and resume the five—thunder—fingers
hand gesture, with qi gathered in the centre of the palm.

Buddha ’s—Warrior—Attendant—Fingers
(Jingang zhi Shi)

Hand Gesture-. Make a tight fist, with the thumb put down
on the nails of the small and index fingers, the middle finger on
the thumb, the ring finger on the first segment of the middle
finger, and the index finger on the nail of the ring finger. (Fig 6
- 2) . .

Essentials-. The index, ring

and small fingers and the thumb
should be bent forcefully and
strength is gathered between
them. The middle finger is bent
naturally without exertion to al­
low qi to reach its tip.
s-warrior-attendant
Application-. This hand ges­ Hand Gesture
ture is the main method used in ancient times to guide and emit
qi onto the magic figures. The practitioner should take a breath

— 247—
and move thé.four fingers first before emission of qi to direct qi
to the middle finger, then stretch the middle finger or turn the
hand gesture into middle-finger-propping to emit qi. When
ending the emission of qi, take in a breath and gather qi in the
palm, then send it down to Dantian.

One—Finger-Meditation (Yizhichan Shi)

Hand Gesture-. The index finger is stretched, the middle,

ring and small bent naturally, the thumb bent and put gently
on the middle and ring fingers (Fig. 6-3).
Essentials-. With the index
finger stretched, qi is gathered
“between the middle and ring
fingers. The emission of
outgoing-qi from the index
finger is regulated by the force
produced by the pressure of
the thumb and the propping Fig. 6-3 One-Finger—meditation
out of the middle and ring fingers. Hand Gesture
Application: One-finger-meditation is the main hand ges­
ture for emitting qi toward the points and the painful localities.
It usually takes linear guidance of qi, guidance of qi in fixed
form or in spiralty, cold and heat guidance of qi and guidance
of qi of the Five Elements as the main qi-guiding methods. Qi
is emitted with the index finger of the therapist on or off the
body surface of the disordered part of the patient, and with
hand manipulations of pushing, pulling, quivering, leading and
others. . .

— 248—
Flat—Palm (Pingzhang Shi)

Hand Gesture-. The five fingers are stretched naturally (Fig.

6-4).
Essentials-. The stretching
out of the five fingers should be
natural without tention. The de­
gree of tightness of the palm
should be regulated by the alter­
nation of gentle crooking and
stretching of the five fingers and
the tension and relaxation of the
wrist. Hand Gesture

Application-. Flat-palm is the main hand gesture for emit­

ting outgoing-qi to the channels,the points and the disordered
part of the patient. Qi-guiding methods used include linear,
circular or cold and heat guidance of qi, guidance of qi in fixed
form and guidance of qi of the Five Elements. Qi is emitted
with the hand of the therapist on or off the body surface of the
recipient by means of pushing, pulling, rotating, quivering,
leading and fixing manipulations. The five-thunder-fingers
can also be used to direct qi first and then it should be changed
into flat-palm to gather qi in the centre of the palm,with the
periphery of the palm as the qi-guiding circle and the Inner
Laogong (P 8) as the qi—emitting spot, The emission of qi can
be done with one palm or both palms together.

Sword-Fingers (Jianjue Shi)

Hand Gesture-. The middle and index fingers are kept close

— 249—
together, the!ring and small fingers bent naturally and the
thumb laid gently on their nails (Fig. 6-5).
Essentials-. The thumb should
be put on the nails of the ring and
small fingers with pressure and the
ring and small fingers should sup­
port the thumb forcefully so that
the three can form a loop where qi
is to be gathered. The degree of
tension of the ring and small fin­ Fig. 6-5 Sword—Fingers
gers may be regulated by the force Hand GestureOthers
the practitioner exerts. Qi is guided Nature The
to the tip of the index and middle fingers. Human Body
Application-. Sword—fingers was the main qi—guiding and
emitting hand gesture used to distribute qi onto the magic fig­
ures in ancient times.The index finger is taken as the
liver-wood, and the middle finger, the heart-fire. The joining
of the two fingers with each other can activate qi of wood and
fire, which is of yang nature, simultaneously. So sword—fingers
is the main hand gesture for guiding yáng-heat.The qi-guiding
methods required include linear guidance of qi, guidance of qi
in fixed form, heat guidance of qi and guidance of qi of the
Five Elements. On emission of qi, qi is firstly gathered in the
loop formed by the thumb and the ring and small fingers, and
then emitted through the tip of the index and middle fingers,
which are placed on or off the body, surface of the disordered
part of the patient, by way of pushing, pulling, leading, fixing
and other manipulations.
Middle—Finger-Propping (Zhongzhi Duli Shi)

1 Hand G estureThe middle finger is stretched and the rest

are bent naturally (Fig. 6-6).
Essentials; The wrist may either be bent or stretched natu­
rally. The degree of tension Of the middle finger is adjusted by
the1degree of force produced by bending the rest fingers, so is
the speed of circulation of qi.
Application-. Middle-finger-propping is derived from the
Buddha's—warrior— attendant-fingers hand gesture, so on
emission of qi, the latter may be assumed first. Qi is guided
with linear, fixed or heat method or that of guidance of qi of
the Five Elements, and is emitted with pushing, pulling, quiv­
ering, leading and fixing manipulations, with the tip of the
middle finger on or off the disordered part of the patient.

Spreading-Claw (Tanzhua Shi)

Hand Gesture-. The five fingers are half—stretched naturally

(as if to touch something) (Fig. 6-7).
flat-palm hand gesture, then the joints of the fingers are bent
slightly (the joint connecting the fingers and-the palm still
stretched)- The degree of tension of the palm and fingers is ad­
justed by the bending ánd stretching of the wrist and fingers.
Application-. The guiding Of qi is carried out with the
five-thunder-nfingers, followed by the flat-palm. Qi is first
gathered in the centre of the palm and then emitted from the
five fingers in a straight line toward the qi-receiving spot. The
methods of qi guidance include linear, fixed, cold and heat and
that of the Five Elements, and the emission of qi is performed
through the pushing, pulling, quivering and rotating manipula­
tions, with the tip of the fingers of the therapist on or off the
part being treated.
.Dragon-Mouth (Longxian Shi)
Hand G estureThe four .fingers or only the middle and in­
dex fingers are close to each other with the thumb separated
and facing them (Fig. 6-8).

CD m
Fig. 6—8 Dragon—mouth Hand Gesture
Essentials-. The four fingers should be stretched naturally
and the thumb should be separated naturally from them and
set facing them or only facing the index and middle finger as if
a dragon keeping a ball in its mouth. The intensity of qi and
force between the thumb and the four fingers is regulated by

Application-. This hand gesture is transformed from the

qi—guiding method of the five-thunder-fingers. Qi is emitted
from the five fingers and gathered together between the thumb
and the four fingers. Linear, fixed, circular and cold and heat
guidance of qi as well as guidance of qi of the Five Elements
can be adopted, and qi is emitted by hand manipulations such
as pushing, pulling, quivering, rotating and fixing with the
fingertips of the therapist on or off the qi—receiving part; This
hand gesture is often used to emit qi toward the needle inserted
in the body of the patient or toward some special parts such as
the fingers, ears, shoulders or a tumor or mass.

Bird—beak (Quezui Shi)

Hand Gesture-. The thumb is stretched and set opposite to

the index, the middle, the ring or the small fingers to form a ,
shape of an open bird beak (Fig. 6—9).
; Essentials-. The thumb is stretched to face any one of the
other four firigers as if á bird holding food in its mouth, with
the rest three straight, whose tension and relaxation can regu­
late the degree of tension between the thumb and the opposite
finger.

•253—
Fig. 6-9 Bird-beak Hand Gesture
• Application-. The five fingers match with the Five Elements
and the five viscera, i.e., the thumb stands for earth and
matches with the spleen, the index finger for wood and with the
liver, the middle finger for fire and with the heart, the ring fin­
ger for metal and with the lung, and the small finger for water
and with the kidney. And because metal combines with water,
which stands for yin, and wood combines with fire, which
stands for yang, the combination of the index and middle fin­
gers represents yang and that of the ring and small fingers rep­
resents yin. However, the kidney—yang is the yang aspect of yin
and the liyer-yin is the yin aspect of yang, so they are further
divided into two aspects——yin and yang. The thumb stands
for earth and matches with the spleen, so if it combines with
the four elements of the four fingers, i.e., metal, water, wood
and fire, it can accumulate qi of all the five fingers. In a sense,
the thumb (earth) can form a hand gesture with any of the oth­
er four fingers and the qi emitted with such hand gestures bears
— 254—
the nature of the Five Elements and the yin and yang. For ex­
ample, qi emitted with the bird—beak gesture formed by the
thumb and the middle finger is yang—qi within the heart, which
has the function of replenishing yang and regulating the heart.
Bird—beak is derived from the dragon—mouth hand ges­
ture, so the accumulation of qi in the palm should be preceded
by the latter and followed by the linear, fixed, circular, cold
and heat guidance of qi as well as guidance of qi of the Five El
ements. Qi is emitted with the fingertips of the therapeutist
touching or off the qi-receiving part with pushing, pulling, ro­
tating, quivering, leading and fixing manipulations. The meth­
od is often applied to emission of qi toward the needle inserted
in the body of the patient or toward some certain points or
parts.

Section Two The Hand Manipulations

in Emission o f Qi
Distant Emission of Qi

Distant Emission is the main approach of outgoing-qi

therapy,referring to the skill in emitting outgoing-qi through
proper guidance of qi and with the hand gesture of the
therapist kept 10 —100 centimetres away from the qi-receiving
points or parts (the distance may be adjusted depending on the
capability of the therapist for emitting qi).
1. Pushing
Hand Gesture-. Flat—palm, one-finger—meditation, sword-
fingers, dragon-mouth and bird-beak can be assumed for

— 255—
emission of qi with pushing manipulations.
Procedure-. Select a proper hand gesture. Locate the hand
about 10 — 100 centimetres off the point or region to be
treated. Make two points or three points linear or three points
circular to guide qi slowly. When the sensation of qi is attained,
push the hand gently with “internal strength” to emit qi to the
region being treated or to the related points.
Application: Pushing is the essential manipulation for
opening the qi—receiving points or parts of the patient to get
his qi activated and replenished. During the treatment, when
the therapist has achieved a feeling of attraction or repulsion
between the hand of the therapist and the points of the patient,
the’patient will feel an invisible qi rushing against him as well,
or feel local hotness, condensation or stickiness, tingling and
distention, or the flow of active qi. Some patients may incline
his body or the related part spontaneously in the hand-pushing
direction of the therapist. This manipulation is often applied in
combination with the pulling, quivering, leading and rotating.
2. Pulling
Hand Gesture-. Flat—palm, one-finger—meditation, sword-
fingers, dragon—mouth, bird—mouth, etc.
Procedure-. Select a proper hand gesture. Position the hand
off the region to be treated. Guide qi slowly with the qi-guid-
ing methods of making two points or three points linear or
three points circular. >When the sensation of qi has been
achieved, pull the hand gently with "internal strength" to emit
qi to the affected area. >
Application-. Pulling is essential for opening the qi-re-
ceiving points or parts to expel the pathogenic factors out of
— 256—
the body of the patients. During treatment, the therapist may
fed the attraction of qi between bis hand and the point or the
part of the patient, or feel the pathogenic factors being pulled
out from the point or part manifested by the sensations of
coldness and chilliness, dryness-heat and tingling and
heaviness. The manipulation is usually applied together with
the pushing, leading and rotating. For instance, the combina­
tion of pushing and pulling in guidance of qi can open the
points of the patient and make qi inside and outside the body
interflow, and the combination of pulling and quivering may
facilitate the patient ’s qi activities, guide hisqi to flow and may
promote and induce his spontaneous dynamic phenomenon.
3. Rotating
Hand Gesture-. Flat—palm, dragon-mouth, bird-beak ,
one—finger—meditation, sword-fingers, etc.
Procedure-. Select a suitable hand gesture and keep the
hand off the affected area.Apply spiral qi—guiding method to
guide qi slowly. When the sensation of qi is attained,rotate the
hand clockwise or counterclockwise to guide qi to flow in
spirally way and emit it into the affected area, or into the relat­
ed points. One can also use the methods of making three points
circular to guide qi slowly, and when the sensation of qi is at­
tained, pull one hand and push the other with “ internal
strength” to make circular motion to emit qi to the affected
area. .. :i
Applications Rotating is the main manipulation for acti­
vating the channel qi and guiding qi to circulate up and down
and all around. The emission of qi by flat—palm preceded by
guidance of qi by making three points circular to the points
— 257—
such aisJíányüfail ISjhüazhui (E>h 14) and Mingmen (Du 4)
may induce the patient ’ s body to turn and sway: This manipu­
lation has the function of activating the channel qi, regulating
the fu and zang organs and balancing yin and yang. It is espec­
ially effective for allaying pain when combined with the quiv­
ering. ■■■'-
4. Quivering
Hand Gesture-. Flat-^palm, spreading-claw, dragon-mouth,
bird-beak, one- finger—meditation, sword-fingers and
middle-finger-propping.
Procedure-. Select a suitable hand gesture and locate the
hand off the region to be treated. Adopt the method of guiding
qi in fixed form to guide qi slowly. When the feeling of qi is at­
tained* quiver the hand lightly to emit qi to the region being
treated or to the related points.
^ Application-. In clinical application, qi will be most easily
activated when the frequency of hand quivering of the therapist
is made synchronized with the frequency of qi vibrations of the
patient. So this manipulation is mainly used to emit qi to acti­
vate the patient ’ s channel qi, and can be combined with the
pushing, pulling, rotating, and leading manipulations.
- 5. Leading ■
Hand Gesture-. Flat-^palm, one-^finger-meditation, sword-
fingers, dragon-mouth, bird-beak, etc.
Procedure-. Select a suitable hand gesture. Position the
hand off the region to be treated and guide qi slowly. When the
sensation of qi is attained, emit qi toward the affected area, and
lead the channel qi to flow with or against the course of the
channels, leftwards or rightwards and upwards or downwards,
— 258—
decided according to the severity of illness.
Application-. When the channel and point qi has been acti­
vated with other hand manipulations, the therapist should seize
the opportunity to make use of the leading method to guide qi
and make its flow smooth and regulated. So leading is the
common manipulation for guiding the circulation of channel
qi, regulating the excess and deficiency of yin and yang and
sending qi back to its origin;
6. Fixing
Hand Gesture- One—finger-meditation, sword—fingers, flat-
palm, dragon-inouth and bird-mouth.
Procedure-. Select a proper hand gesture. Position the hand
off the region to be treated and guide qi slowly. When the sen­
sation of qi is attained, use one or several qi-emitting methods
to make fixed emission of qi toward the region being treated.
Application-, In this manipulation, the hand of the therapist
is fixed toward the point or part to be treated and qi is emitted
in a direct line. The method has the function of opening the
pointy facilitating qi activities and restoring and replenishing qi.
For example, fixed emission of qi to Mingmen (Du 4) can
tonify the kidney and strengthen yang and, to Dantian, can
nourish the genuine qi.

Massage Manipulations in Emission of Qi

Massage manipulation for emitting qi, or qigong-massage

is a modem term, referring to the emission of qi with the hands
or fingers of the therapist touching the diseased part of the pa
tient. By combining massage with his skill of qi-guidance, the

— 259—
therapist d irect his internal qi to the fingers and palms, and
emit qi while exerting strength of massage to adjust the
“stmh$h"- and qi p£ the patient sojthafc the quahty of treatment
can be improved. Besides, the function of qi emitted with the
hand off the body surface of the patient is different from that
emitted with the hand touching it. In the former, qi of the pa­
tient tends to be activated and balanced easily and both the
therapist and patient can get a strong feeling of qis while in the
latter, the channels are easily dredged and yin and yang are of­
ten adjusted more quickly because of the stimulation produced
by the strength of the hand on the channels and points, al­
though it is not as efficient as the former in activation and regu-
lation of qi activities. So in clinical practice, neither of the two
v should be neglected, and only when they are combined with
each other properly, can the quality of outgoing-qi therapy be
ensured. Introduced hereafter are a dozen common massage
manipulations used in emission of qi.
1. Vibrating
: Hand Gesture-. Flat-palm, one-finger-meditation, middle-
finger-propping, dragon-mouth, sword-fingers, bird-mouth,
- ■ e t c . ■;/: ■
ProcedureSelect a proper hand gesture and lay the hand
or fingers on the parts to be treated or on the related points.
With the waist as the axis, turn the body slowly clockwise and
counterclockwise to guide the vibrating qi in Dantian to go
through the chest and arms to the palms or fingers, which also
vibrate to emit qi.
Application-. Depending on the conditions of qi activities
and the severity of illness of the patient, the therapist should
— 260—
make use of will and respiration to adjust the frequency and
amplitude of vibration, the shape and nature of qi and the
amount of strength and qi. When flat-palm hand gesture is
taken, the therapist should gently touch the part to be treated
with only the periphery of his palm and emit qi with the Inner
Laogong (P 8) as the centre, to make the force produced by the
vibrations of the hand and qi emitted from Laogong (P 8) a
single entity. This may bring aboUt desirable results in acti­
vating and regulating the qi activities of the patient. For in­
stance, emitting qi with this technique toward Baihui (Du 20)
may results in ascending of yang; toward Dazhui (Du 14) and
Mingmen (Du 4) may activate qi of the Du Channel; toward
Dantian can facilitate and supplement qi in Dantian and can
lead qi back to its origin; and toward Zhongwan (Ren 12) may
replenish qi and regulate the stomach and induce sleep.
Sword-fingers and one-finger-meditation are often adopted
to emit qi directly to the points, Such as Zhongwan (Ren 12),
Qihai (Ren 6), Jingming (UB 1) and Yintang (Extra 1).
Dragon-mouth and bird-beak are often used to emit qi to­
ward the needles inserted into the points. In any case , the
therapist should have his hand touch the body surface of the
patient very gently or try to touch it but not really touch it.
Hard" pressure should be avoided lest the guiding and emitting
of qi be hindered.
2. Kneading
f Hand Gesture: One—finger—meditation, sword—fingers,
flat-palm or thumb-flat.
Procedure-. Select a proper hand gesture and apply it to the
parts to be treated. By combining will With respiration, guide qi
—261
with heat or spiral q i- guiding method or guidance of qi of the
Five Elements to the palms and fingers and then conduct
rotatory kneading forcefully and emit qi simultaneously to the
patient.
Application-. When guiding qi in spirally is adopted, the
whirling frequency of qi should synchronize with that of hand
kneading, which can be achieved most easily by combining the
frequency of pulse and respiration. The kneading force is de­
termined according to the severity of illness and it is generally
believed that more force should be exerted by therapists who
stress strength in regulating the patient ’ s qi and less by those
who emphasize guidance of qi for that purpose. Kneading ma­
nipulation is often used to emit qi to the points of the hand,
Chest, abdomen and extremities.
3. Rubbing
Hand Gesture-. Flat-palm or the fiat of the four fingers.
Procedure-. Rest the palm or the flat of the four closed fin­
gers gently on the point or the part to be treated. Guide qi to
the palm or the flat of the four fingers with vibrating, spiral,
cold and heat qi-guiding methods and guidance of qi of the
Five Elements. Then rub the body surface of the patient and
simultaneously emit qi.
Application-. This manipulation is often used in combina­
tion with guidance of qi in spiralty. Generally, the hand pres­
sure should not be too hard and the rubbing should be con­
ducted along with the frequency of pulse and respiration. Hav­
ing the function of dredging the channels and regulating and
activating qi, rubbing is often used to alleviate pain in the
chest, abdomen and extremities.
4. Scrubbing
Hand Gesture-. Flat-palm or the flat of the four fingers.
Procedure-. Rest the palm or the flat of the four closed fin­
gers on the part to be treated. Guide qi to the palm or the fin­
gers with heat and cold q i- guiding methods and guidance of qi
of the Five Elements. Then push—scrub the affected part in a
straight line while emitting qi.
Application-. Scrubbing is the manipulation for guiding qi
to flow in or against the direction of the channel course or to
flow all round the body. With the function of clearing and acti­
vating the channels and collaterals, promoting the flow of qi
and relaxing the tendons and balancing yin and yang, it is often
used to treat disorders of the head and face, chest, abdomen,
back and waist and the extremities.
5. Pressing—deeply
Hand Gesture-. Flat-palm, one—finger-meditation, sword—
fingers, or thumb tip, thumb joint and middle finger joint.
Procedure-. Select a proper hand gesture and apply it to the
point or the part to be treated. Guide qi to the palm and fingers
with spiral, cold and heat and quivering qi—guiding methods.
Then press hard while emitting qi. The manipulation can also
be performed in cooperation with others such as plucking,
kneading and pressing-intervally.
Application-. Pressing—deeply has the function of dredging
the channels, collaterals and points and relieving spasm and
pain. It can be applied to all points, of the body.

Auxiliary Hand Manipulations

They refer to other common massage manipulations,
which are takqn as accessory treatment methods and often ap­

— 263—
plied prior to é j after the emission of qi to facilitate the open­
ing and closing of points, relax the muscles, relieve spasms, de­
tach adhesión, lubricate the joints, dredge the channels and
collaterals, regulate yin and yang, guide the flow of qi and ad­
just the body for ending the treatment.
These manipulations, although taken as accessory in
outgoing—qi therapy, are very important for regulating the
“ strength” of the organism. One typical example is the treat­
ment of prolapse of lumbar intervetebral disc, which is mani­
fested by a series of symptoms due to compression of the sciatic
nerve by pulpiform nucleus. Because the reposition of the
pulpiform nucleus is very difficult with only regulation of qi of
the patient, accessory manipulations such as repeated pressing *
pulling—obliquely and rocking are necessary in this case. How-
ever, the dislocation of the pulpiform nucleus will certainly
cause obstruction or disorder of qi flow, so regulation of qi
should be not neglected. This is why it is believed that the
treatment of the disease should be carried out with adjustment
by “strength” as the main approach and the regulation by qi as
the assistant.
1. Tapping
Tap with the middle finger or the three closed fingers
(thumb, index, middle) or the five fingers lightly along the
channels or at the points.
2. Nipping
Nip and press the points and the disordered parts with the
thumb nail.
3. Patting
Pat with the palm (fingers stretched) on the disordered re­
-2 6 4 —
gion, or along the channels, or on the points.
4 . Hittlng ,,
Make a hollow fist and beat with its back or other aspects
on the disordered region, or along the channels, or on the
points.
5. Pressing—intervally
Press on the disordered region or along the channels or on
the points with the tip of the thumb or the palm, or the joint of
the bent thumb or index finger.
6. Stroking
Push and stroke with one palm or both palms along the
channels or on the points or the affected area.
7. Plucking
Pluck the selected points with the fingers or the joint of the
bent fingers.
8. Rubbing-to—and—fro
Press a certain part from both sides with the two palms or
with the flat of the thumb and the index and middle fingers.
Rub the part to and fro gently by exerting force symmetrically.
9. Rocking
Rock or pull to and fro the joints of the extremities with
one hand holding the near end of the limb and the other hand
holding the far end.
10. Rolling
Roll with the lateral sjde of the back of the hand on the
healing region, with the forearm and the wrist turned, bent and
stretched repeatedly, to make the strength produced through
manipulations act continuously on the points or the disordered
parts.
11. PulUng^obliqúély ' ^
Hold the two far end of one limb or a certain part of the
body respectively with the two hands and pull it in opposite di­
rections.

Section Three The Forms o f Qi

on Emission
Clinical experience ih emitting qi indicate that in treatment
with o.utgoing-qi, one of the keys to success is to emit qi in dif­
ferent qi forfns according to needs. Qi is emitted in three basic
forms; linear, fixed and spiral. Having grasped the three forms,
one can apply them flexibly in clinical treatment in accordance
with the conditions of the illness, e.g., one may apply one form,
or two forms in combination, or develop some special forms on
the basis of the three. The application of the three basic forms
can be put into practice in combination with the cold and heat
guidance of qi and guidance of qi of the Five Elements so that
a combined qi—guiding—emitting process can be developed.
Linear Form: Qi emitted in linear form flows like
longitudinal or transverse wave. The methods of making two
points or three points Unear or other similar qi—guiding meth­
ods are taken as the basic skills in training of the linear form
emission of qi. Pushing, pulUng, fixing, leading and other hand
manipulations are generally adopted. Because patients vary in
sensitivity to the longitudinal or transverse wave of qi flow, the
therapist should try carefully to understand the influence of
different waves on the patient during cUnical practice. Qi emit­
ted in Unear form is relatively mild which often gives the pa­
tient a sensation of constriction, tugging, warmth, coldness,
tingUng and heaviness or cause the patient’s spontaneous dy­
namic phenomenon. It is a basic form for inducing the channel
qi, supplementing its deficiency and purging its excess.
This form requires the hand manipulations for emitting qi,
i.e., pushing and pulling the hand in a longitudinal or trans­
verse straight line, to be stable and slow, breathing to be deep
and long and will to follow the movement of the hand.
Fixed Form: This is the most common qi form in which qi
usually flows like spaced or dense waves or like a chain of
pearls. It is carried out with vibrating and fixed qi-guiding
method as the basic skills, and can be also conducted with va­
rious hand manipulations to form a combined qi-emitting
complex with which, for example, qi emitted can flow in linear
longitudinal successive waves. Emiting qi this way gives
marked stimulation to the activities of qi in the channels, points
and Dantian. The patient often has a sensation of quivering,
hotness, tingling, radiation transmission and qi circulation and
develops spontaneous involuntary dynamic phenomenon.
The method usually requires one to take an upright sitting
posture or a horse stance and natural and slow respiration.
With the waist as the axis and the abdomen as the pump, qi in­
side the body is made of vibrate and flow to the part of the
hand where qi is emitted to the diseased part of the patient. Qi
emitted flows like pearls, coming out one after another, or like
spaced or dense successive waves. Will should follow the vibra­
tion of the qi flow and give guidance to its flowing direction.
It merits special attention that when one carries out fixed
emission of qi, one must not hold his breath or make his hand
vibrate by vibrating his muscles, otherwise stagnation of qi wil
occur, resulting in stuffiness in the chest, pain in the
hypochondria, sharp pain in the arms as if there is fracture, o.
laceration of thje muscles.
/
To have a good grasp of this qi-emitting method, one
should first master the qi-vibrating method to ensure that qi is
emitted naturally. Generally; one should do the exercises in the
order of training qi (Double—Nine Yang Exercise), guiding qi
(Pile-driving Vibrating Exercise) and hand manipulations. A
good grasp of this method is no easy thing for though one can
expect to have a basic grasp of it in 3 - 6 months if he perse­
veres in doing the exercises, he can not expect to apply it
skillfully to clinical treatment with only 3 - 6 month ’s practice.
Spiral Form: It is developed from the method “guiding qi
in spiralty” . Qi emitted this way goes spirally (clockwise or
counterclockwise) toward the affected area and penetrates deep
into the body of the patient. Clinical application proves that it
jja s special effective function in regulating' qi activities, and
most of the patients may get a feeling of qi penetration and
that of light, sound and mild electric shock.
The emitting of qi is accompanied by natural respiration
and spiral mind concentration. Qi starts whirling from the vor­
tex in Dantian and moves in loops linked one with another to
the part of the hand where it is emitted. The therapist should
not begin to emit qi until he feels the whirling flow of it.
The learning of this skill needs not only constant practice
of qi rotation in Dantian but also the synchronized qi rotation
in Dantian and in a certain hand gesture. It is essential to culti­
vate a fixed conditioned reflex so that when qi in Dantian be­
gins to rotate, it begins to whirl at the hand gesture
simultaneously. Only then, can one start to apply the method
to clinical treatment.

— 268—
Chapter Seven An Outline
o f Treatment

Section One Function and Principles

of O utgoing-qi Therapy

1. The Functions of Outgoing-qi Therapy

Because outgoing—qi (waiqi) therapy has a wide range o
indications which generally involves a variety of diseases of in­
ternal medicine, surgery, osteologic injury, pediatrics,obstetrics
and the five sense organs, its function is no doubt diversified.
Based on the features of outgoing—qi, its effect can be summa­
rized as follows.
(1) The Reinforcing and Reducing Function
One of the basic principles in traditional Chinese medicine
is “to treat deficiency syndromes with tonification method and
excess syndromes with purgation and reduction” . Tonification
means to supplement the insufficiency and strengthen the body
resistance while purgation and reduction means to reduce the
excess and expelí the pathogenic evils. The final aim of the
methods is to balance yin and yang and regulate the physiolog­
ical functions of the organism, outgoing-qi therapy is practised
in the light of the TCM philosophy in explanation of illnesses
concerning the zang and fu organs, yin and yang and deficiency
and excess. Qi is emitted to a certain part with tjie methods of
cold and heat guidance of qi and guidance of qi of the Five El­
269—
ements together|with manipulations such as pushing, pulling,
rotating, leading^ quivering and fixing, which, after a certain
duration of emission, caá produce the function of reinforcing
the body resistance, replenishing the zang and fu organs and
supplementing the mind and improving intelligence, to mention
but a few. For example, for patients with insufficiency of qi in
the Middle—jiao manifested by pale complexion and weakness
of the extremities, linear guidance of qi arid pushing, pulling
and fixing manipulations can be taken to emit qi toward the
points Zhongwan (Ren 12), Dantian and Pishu (UB 20) to
produce the function of replenishing qi and reinforcing the
Middle—jiao. Modem animal experiments have proved that
outgoing—qi can improve the immunity of the animals
markedly. The same result is observed in animal swimming
tésts, which shows that the animals which have received outgo-
ing-qi have higher immunity level and better adaptive capabili­
ty to adverse circumstances. All these fully explain the “tonify­
ing” function of outgoing-qi.
Emission of qi with purgation and reduction methods can
expel pathogenic evils. This includes two aspects. One is that
outgoing—qi functions on the pathogenic factors (virases, bac­
teria and other pathogenic agents) directly to expel them. A
large amount of clinical and other kind of experiments have
been done which have proved that outgoing-qi can kill" the
gram—positive and gram—negative bacteria and hepatitis B vi­
rus or suppress their reproduction. The other aspect is to expel
pathogenic evils (the meaning of pathogenic here is different
from the westen medical meanigs of viruses, bacteria and other
agents), which is termed in TCM as “discharging morbid qi” ,
— 270—
meaning to dispel the pathogenic evils out of the body by way
of channels and points with linear qi—guiding method and ma­
nipulations such as pulling and leading. This is a special ap­
proach different from the purgation with traditional medicines,
acupuncture and massage (Tuina).
(2) The Function of Activating the Channel Qi
Under pathogenical conditions, qi of the viscera and
channels may be weak and stagnated manifested by symptoms
of listlessness, general asthenia or hypofunction of certain or­
gans and tissues. This may be adjusted by outgoing—qi emitted
with corresponding qi—guiding methods and hand manipula­
tions, which can stimulate the qi activities and make qi active
and circulatory continuously, so that the function of the viscera
and tissues per se can be reinforced.In the case of weak and
hypofunctional lung qi, guidance of metal-qi and pushing,
quivering and leading manipulations can be adopted to emit qi
so as to activate the lung—qi and make the channel qi flow
freely over. This may improve the function of the lung. Exper­
iment shows that when qi is emitted toward the heart of a toad,
the heart rate of the toad may be slowed down and the
ventricular systole time may be prolonged, resulting in de­
creased heart energy consumption and increased stroke output.
(3) The Function of Dredging the Channels and Allaying
Pain
Stagnation of qi and stasis of blood will make the channels
obstructed, and “ obstruction of the channels may result in
pain”. Pain may also be caused by outside pathogenic factors,
trauma, inflammation, muscular spasms, adhesive degenera­
tion and other factors. In these circumstances, the virtue of
-271—
outgoing—qi therapy, which usually needs pushing, pulling and
leading manipulations, lies in dredging the channels, promoting
blood circulation to remove stasis, relieving spasms and al­
laying pain- Determination of nail fold microcirculation proves
that the number of capillary loops of nail fold of those who
have received outgoing—qi increases, their blood circulation is
speeded up and the circulation mode improved from indistinct
to distinct. This explains the theory that outgoing—qi can pro­
mote blood circulation, remove blood stasis and dredge the
channels. Experiments reveal that when qi is emitted toward
the Oddi's sphincter of rabbit, the degree of tension of the
sphincter is reduced, which facilitates the discharge of the bile
and gallstones and alleviates pain and inflammation.
(4) The Function of Regulating Qi Activities
Every organ of the human body has its specific circulatory
principle of qi (message). When the normal function of the or­
gan is affected, the circulation of qi may be disturbed and the
disturbance of qi in one organ may influence the functional
balance of the whole qi system, even that of the whole body,
outgoing- qi therapy in this case may help correct the qi disor­
der of the organ and further regulate the qi activities of the
whole body to balance yin and yang and bring about recovery
of the diseased part of the organ.
2. The Principles o f Treatment
The principle of treatment in TCM is different from the
method of treatment. It refers to the principle with universal
instructive significance laid down for clinical cases in line with
the basic TCM theory and the philosophy of Yiyi (Application
of the Book oí Changes to Medicine) and Qigong. Any one of
the specific methods of treatment is confined by and pertain to
a certain principle of treatment. It is of great significance to
have a correct grasp of the principle of outgoing-qi therapy.
(1) Searching for the Primary Cause of Disease in Treat­
ment
“Treatment must aim at the cause of the disease” . This is
one of the most fundamental principles of TCM in terms of
differential diagnosis and treatment. Searching for the primary
cause means to understand the nature of the disease and treat­
ment is aimed at the most important etiological and pathologi­
cal aspects of the diseases.In clinical treatment with
outgoing-qi, the phrase means outgoing-qi treatment with
certain qi—guiding methods, hand gestures and manipulations
aimed at the most important aspect determined by overall and
comprehensive analysis of all the data of the disease, which are
sorted out from complex clinical symptoms and signs with the
“ four diagnostic methods” . “ the eight principal syndromes
serving as guidelines in diagnosis” and “disease determination
with outgoing-qi” in combination with some clinical examina­
tions of modern medicine.
In clinical application o f this principle, the extent of im­
portance of the incidental and fundamental aspects of the dis­
ease must be determined so that the relationship between “rou­
tine treatment” and “ treatment of a disease contrary to the
routine” and that between “treatment aimed at etiology” and
‘treatment aimed at manifestations” can be handled correctly.
(2) Regulating Yin and Yang
The cause of a disease, fundamentally speaking, is the rela­
tive imbalance of yin and yang, and this imbalance may be man-
— 273—
ifested by various^pathological changes, i.e., “the excess of yang
brings about heat syndromes, the excess of yin brings about cold
syndromes, the dificiency of yang causes cold syndromes, and
the deficiency of yin results in beat syndromes” . It is for this rea­
son that the saying “treatment must aim at the cause of the dis­
ease and be based on the theory of yin and yang” has been given
priority ever since the ancient times. In clinical outgoing-qi
therapy, the prinple of “treating yin for yang disease and treat­
ing yang for yin disease” must be adhered to, and satisfactory
curative effect can only be achieved when emphasis is put on
regulting yin and yang all over the body including the organs
and tissues to restore their balance.
*(3) Strengthening the Body Resistance to Eliminate
Pathogenic Factors
The course of the origination and development of a dis­
ease is in essence the process of the struggle between the body
resistance and the pathogenic factors. During this process, if
the vital energy of the body is sufficient for resisting the
pathogenic evils, disease will not occur, otherwise pathogenic
evils will get .into the body causing illness. The same is ex­
plained in Neijing (Canon of Internal Medicine), which states:
“Pathogenic evils can not invade into a person whose healthy
energy is fully preserved” and “Whenever the body is exposed
to the evils, deficiency of vital energy must be present”. There­
fore the final aim for treatment is to change the balance of
force between the healthy and pathogenic factors, and by rein­
forcing the vital energy and eliminating the evils, to cure the
disease . In outgoing-qi therapy, certain qi-guiding methods
and qi-emitting manipulations as well as self Qigong exercise
— 274
—
are adopted to strengthen the constitution and improve the
body resistance so that the pathogenic evils can be expelled and
the illness can be cured.
(4) Combining Qi Regulation with Strength Regulation
Diseases are usually caused by congenital and acquired
disorders, stagnation and insufficiency of qi or by injuries of
the organs and tissues.So in diagnosis and treatment with
outgoing—qi, the first important thing is to find out whether
the disease is due to qi disorder or due to organic disorder so
that the main aspect of regulation, e.g., regulation mainly with
outgoing-qi or that mainly with strength or the combination
of the two, can be determined. For instance, in the treatment of
lumber pain due to disorder of the small joint caused by exter­
nal injuries, the therapist should first reposition the joint with
strength produced through hand manipulations, and then re­
move qi stagnation resulting from the joint disorder by emis­
sion of outgoing qi, and only in this way satisfactory curative
effect can be obtained. If the syndrome, for example, palpita­
tion or abdominal distention, is caused by disorder of qi activi­
ties, regulation of qi activities through emission of outgoing—qi
is enough to relieve the symptoms.
(5) Combining Outgoing—qi Therapy with Self Qigong
Exercise
Because the regulation and activation of the patient’s in­
ternal qi through emitting outgoing-qi are closely related to
the patient’s qi quality and mental status, the combination of
outgoing-qi treatment by the therapist with qigong exercise by
the patient himself is advised in order to ensure a better sensi­
tivity to outgoing-qi by the patient and to make this sensitivity
— 275—
easy to synchronize with outgoing qi to achieve resonance in
the treatment. In case of replenishing qi, better effect can be
gained when the emission of outgoing—qi is carried out with the
patient ’ s cooperation in mind concentration and inspiration.
While in case of expelling pathogenic evils with outgoing—qi,
quick results can be achieved if the patient at the same time ex­
pels distractions, exhales and imagines that the pathogenic qi is
being expelled from the point selected by the therapist for emis­
sion of outgoing—qi. It is more effective if the patient does self
Qigong exercise in cooperation.
(6) Applying Treatment in Accordance with Seasonal
Conditions, Local Conditions and the Physique of Individuals
Various aspects should be taken into consideration in
treatment of a disease, as the origination and progress of the
disease may be affected by many factors, such as the climatic
variations with the four seasons, the geographical and
environmental characteristics, the age, sex, physique, living
habits and profession of the patient as well as his degree of sen­
sitivity to outgoing—qi. To achieve the desirable curative effect,
a carefull selection of the time, direction, qi—guiding methods,
hand manipulations and qi forms is necessary.

Section Two The Sensation and Effect of Qi

1. The Sensation of Qi
Sensation of qi is actually the response to qi by both
Qigong therapist and patient during outgoing-qi therapy. A
Qigong therapist can diagnose the disease of the patient and
adjust the procedures of treatment according to his feeling as :
well as the patient ’s feeling of qi.
(1) The Sensation of Genuine Qi
The message of genuine qi is often manifested as a slightly
warm, cold, tingling, constricting or dragging sensation, or that
of the flow of qi. In most cases, the direction, density, nature
and wave type of the genuine qi can be sensed. When the
therapist receives the genuine qi, he may have a sensation of re­
laxation and comfort in the extremities.
(2) The Sensation of Turbid Qi
Dirtyy qi is also termed evil qi or pathogenic qi. The sensa­
tion of turbid qi is otherwise named “pathogenic message” ac­
quired by the therapist during his emission of qi to the patient,
which is different from pathogenic factors of infectious disease
in modern medicine. According to clinical experience, the
pathogenic message can be classified as:
Cold Feeling-. The qi felt is especially cold. It may be so
cold that when one gets such feeling of qi, his fingertips get
cold immediately, and_ the coldness transmits from the
fingertips upwards, causing even shivering and contraction of
the sweat pores. This will give one a particular feeling of cold
and discomfort. Cold feeling often serves as a message of defi­
ciency and cold syndromes such as rheumatism, rheumatoid
disease, deficiency of kidney-yang and cancer.
Feeling o f Dryness-heaU The message of qi reacts on the
body or the hands of the therapist who gets a feeling of
dryness-heat which makes him fidgety as if he were near a fire
and being scorched. It may serve as an indicator of syndromes
afexcessheat and hyperactivity of fire due to yin deficiency.
Feeling o f Soreness and Numbness: The therapist may ex-
— 277—
perience an uncomfortable feeling of local soreness or pain,
heaviness, numbness and itching. The feeling of soreness and
numbness often indicates syndromes of hyperactivity of the liv­
er -yang and exuberance of the wind, cold, dampness or
phlegm evil, arthralgia syndrome and cancer.
Feeling o f turbidity Such turbidity can be felt when the
therapist is standing opposite the patient or when he is emitting
qi towards the patient. It gives one an undescribable offen­
sive feeling. It is often felt when the flat-palm hand gesture
is used to detect a disease.
Other Kinds of Feeling-. Other factors such as the seven
emotions (joy, anger, melancholy, anxiety, grief, fear and
terror) and the six climatic conditions (wind, cold, summerheat,
‘dampness, dryness and fire) in excess will also cause illness.
During detection and treatment of such illness, the therapist
may feel these evils of different nature and response to them
correspondingly. For example, he may have a special feeling of
joy if the disorder of the patient is due to excessive joy.
After detection and treatment of diseases, the therapist
must apply certain manipulations to prevent and expel the
pathogenic qi, otherwise he himself may develop the symptoms
of the illness of the patient in corresponding locations. For in­
stance; if the patient has headache or pain in the hepatic area,
the therapist may have a feeling of discomfort, numbness, itch­
ing or pain in his head and hepatic region too. So in clinical
practice, a deep understanding and correct judgement of the
pathogenic evils is compulsory.
2. The Effect of Qi
When a qigong therapist emits qi to treat patients, most of
— 278
—
the patients may get some effect of qi manifested as follows.
(1) Qi-sensitive Effect
When the therapist emits qi, some patients may gradually
get the feeling of qi manifested as cold, hot, depressing, towing,
creeping, tingling, heavy, light, floating, sinking, distending and
aching. This represents a kind of qi- sensitive effect occurring
when qi circulates in the channels and acts on the affected area
to reach the focus. The most commom sensation of qi is cold,
hotness, depressing, towing and tingling. Our experience in
clinical practice shows that 60 - 70% of the patients may get
the sensation of qi after one or several times of treatment. .
(2) Photoelectric Effect
On receiving outgoing—qi, some patients may get some
photoelectric effect manifested by a sensation of electric shock
in the extremities. Others may see photopictures of different
shapes, most of which are circular, patchy or lightening—like.
(3) Sound Effect
Some patients may hear some kinds of sound when they
receive outgoing-qi, such as “ la-la” , “ long—long” or
“zhi-zhi”.
(4) Smell Effect
Some patients may smell a special odor on receiving
outgoing-qi. The odor usually varies with individuals. It may
be the fragrance of sandalwood or that of flowers.
(5) Dynamic Effect
When the therapist emits qi, the patient may immediately
or gradually show dynamic phenomenon— — spontaneous
movement of a certain part of the extremities or of the whole
body, or muscular tremers, contraction and stiffness or
— 279—
movements of the^-extremities in large amplitude. The phenom­
enon is known as spontaneous moving Qigong activated and
induced by outgoing—qi.
Clinical myoelectric tests on part of our patients shows
that the myoelectric potential of those having dynamic effect
on the muscles or muscular groups is more than double that of
those who contract their muscles voluntarily.
Clinical observations on more than 400 c a se s have demon­
strated that 2—3% of the patients developed the phenomenon
of dynamic effect on the muscles and extremities.
The above-mentioned are the common phenomena of qi
effect, of which phenomenon of qi—sensitive effect occurs most
frequently, dynamic phenomenon occurs in a few patients and
other phenomena occur rarely. Some patients may get no
qi—sensitive effect at all yet can get the same curative effect.
The phenomenon of effect of qi represents a special dy­
namic state of the sense or other organs of the patients who
have received outgoing—qi. It is rather a factor that decides the
sensitivity of a certain organ or the tissues of the patient than
the pure therapeutic effect produced by qi working on the dis­
eased site. Some patients may show no apparant effect of qi but
recover very quickly after several courses of treatment and gain
sensation of qi gradually. Some may have no marked
therapeutic effect though they show strong qi effect. This is in­
deed a rather complicated and mysterious problem which
awaits further studies.
Annex: The Phenomenon o f Syncope Induced by Qi
A few patients may sweat all over with faster heart rate
and dizziness followed by syncope as can be seen in fainting
— 280—
during acupuncture when they are under outgoing—qi treat­
ment or have received qi while waiting for treatment.Some pa­
tients may get syncope as well although they may have no ap­
parent sensation of qi and dynamic phenomenon. In this case
the therapist should make the patients lie supine, unbutton the
collar and carry out digital pressing on Baihui (Du 20),
Mingmen (Du 4), Jianjing (G B 21) and Yintang (Extra 1), and
grasping manipulation on Jianjing (G B 21), Quchi (L I 11),
Hegu (L I 4) Chengshan (U B 57) and Taichong (Liv 3), fol­
lowed by guiding qi to flow along the Ren and Du Channels
and then back to its origin (Dantian). The patients can recover
quickly this way.
In some patients, illness may improve markedly after the
syncope induced by activation of qi. The therapist should then
take advantage of this to carry out regulatory treatment to gain
better results. Discontinuation of treatment because of syncope
should be avoided lest the good opportunity for regulation and
treatment by outgoing-qi be missed. However he should not
try to pursue such phenomenon. Close observation is required
during treatment to ensure sufficient emission of qi with no in­
duction of syncope.

Section Three The Discharge o f Turbid Qi

Su Wen — Yi Pian Ci Fa Lun (Plain Questions - The

Unpublished Issue on Acupuncture) states: “To enter the room
of an infectious case,one should firstly imagine that the green
qi comes out from the liver, flows leftwards toward the east
and turns wood, then imagine that the white qi comes out from
— 281—
the lung, flows rightwards to the west and becomes metal, then
imagine that the red qi comes out from the heart, flows up­
wards to the south and becomes fire, then imagine that the
black qi comes out from the kidney, flows downwards towards
the north and becomes water, and lastly imagine that the yel­
low qi comes out from the spleen, gathers in the centre and be­
comes earth. When the protection of the body with the Five El­
ements is done, one can imagine that there is a sparkling light
like the Big Dipper above his head. Then one can enter the
room of the patient» safe and protected” . This is a method
adopted in Nei Jing ( Canon o f Internal Medicine) of applica­
tion of will to guiding qi of the five zang-organs (solid organs),
making qi substantial and leading qi back to its origin to pre­
vent invasion by pathogenic qi. During emission of qi, the
filthy (pathogenic) qi from the patient is easy to, by chance of
qi emission, enter the body of the therapist and interfere with
his qi circulation. This pathogenic message may also be trans­
mitted into the body of normal people or other patients. How­
ever, those who have not practised Qigong and whose qi circu­
lation is not yet so smooth, the points not open and the ex­
changes of qi in and outside the body not good, are not prone
to the interference of this message because they have a natural
“barrier” , or they are not sensitive to the message because the
degree of sensitivity of their mentality (perceptive ability) is
poor; while those who are experienced in Qigong can percieve
and differentiate all kinds of qi message because of their strong
perceptive ability. So whenever the pathogenic turbid qi enters
their body, they may sense it.
When the turbid qi enters the body, it will interfere with
— 282—
the normal qi circulation, causing disorders in part of or the
whole qi circulatory system. In mild cases, qi may stagnate in &
certain part (e.g., shoulder, arm, chest, back), causing tingling
pain, cold, contraction, heaviness, soreness and distention and
stuffiness in the chest; or may interfere with the mental activity
causing dizziness, headache, heaviness in the head, vexation
and restlessness. In severe cases, the victim may for some time
have all the symptoms the patient has yet positive signs can not
be detected on physical examination. Vigilance should be
aroused in those who develop the symptoms of the patient after
they perceive the turbid qi.
It is very important for a doctor who treats patients with
outgoing—qi to possess the ability to prevent and expel the tur­
bid qi so that it can rarely or can not at all disturb his qi activi­
ties. Damage of qi activities is often seen in those who treat pa­
tients with outgoing qi after they have gained some qigong
knowledge with no experience, even in those who are veteran in
Qigong practice, and the interference of turbid qi is often an
important factor of the damage.
When a therapist perceives the interference by turbid qi, he
must expel it with proper hand manipulations and readjust his
own qi activities. If the dirty qi invades into his fingers, or into
a certain channel or certain points, he should guide qi by will to
the points, the channel and the fingers and then relax locally
and quiver the hands to discharge the turbid qi while exhaling
The therapist should be able to stop the turbid qi before it
reaches Dazhui (Du 14) at the back, Tianzhu (Ren 22) and
Quepen (St 12) in the front and Fengfu (Du 16) and Fengchi
(G B 20) in the superior. The proper way is to expel it when it
— 283—
has just reached'the fingers, wrists, elbows and at most the
shoulders.
If the therapist is not able enough to expel the turbid qi at
the right time because he is not skilled or his internal qi is not
substantial, the turbid qi may enter his body by way of finger
to wrist and then elbow, or from Baihui (Du 20), Tanzhong
(Ren 17), Fengchi (G B 20), Yintang (Extra 1) and Yongquan
(K 1) and cause adverse reactions. At this time, the therapist
should not persist in emission of qi but should close it with
normal procedures and expel the turbid qi by turning the wrist,
rubbing the hands and face and moving the shoulders until he
feels no discomfort. If the turbid qi can not yet be discharged,
he should practise Qigong exercises to regulate his qi activities
first and then he may succeed in expelling turbid qi.

Section Four Outgoing-Qi Diagnosis

In outgoing—qi therapy, the diagnosis is confirmed based

on the comprehensive analysis of the data gained with the four
TCM diagnostic methods (inspection, auscultation, interroga­
tion and palpation) and the eight principles (yin and yang, ex­
terior and interior, cold and heat and deficiency and excess)
and based on the detection of diseases by outgoing-qi which
usually reveals the intensity, density and circulating direction of
the healthy qi as well as the intensity and nature of the
pathogenic qi. Then curative measures can be taken in terms of
determination of the channels and points to emit qi toward, the
qi-guiding methods, hand gestures and manipulations and
treatment procedures.
— 284—
1. Methods o f Disease Detection with Outgoing—qi
There are ^variety of methods concerning the diagnosis of
diseases by induction of igi ¡between the therapist and the pa­
tient and by specific physiological functions, such as perspec­
tive, remote sensing, hand detection and physical (body) obser­
vation. f
(1) Flat-palm Detection (Hand Sensing Method)
There is a qi field around everybody, and when certain or­
gans and tissues are affected, changes will take place in the
corrresponding regions of the qi field around the body surface.
Detection of the changes with the palm for diagnosis is termed
flat-palm detection.
The following is the procedure of flat-palm detection. Ask
the patient to take a standing, upright sitting or lying posture
and set the whole body relaxed, mind concentrated and breath
natural. Position the palm 10 - 100 centimeters from the pa­
tient with the Inner Laogong (P 8) or the fingertips facing the
patient's body surface. Emit qi faintly and then conduct slow
pushing, pulling and leading manipulations to detect qi of the
patient from, firstly, the upper and lower, left and right and an­
terior and posterior aspects, and then from the body surface of
the corresponding regions of the internal organs and tissues.
Make comparisons between the sensations gained in different
places to find out the part where qi is felt abnormal and decide
the nature of it. Analyze! the sensations on the basis of the rela­
tionship between the eight principles (yin and yang, exterior
and interior, cold and heat* deficiency and excess) and the Yao
image (yin and yang lines) and the parts, internal organs and
the healthy and pathogenic factors to deduce the location, na-
285—
-
ture and severity pf the disease. > 1 u ?
For example, a great difference in intensity of qi between
the two sides of the Stomach Channel of Foot-Yangming in
the anterior aspect of the body means the imbalance of qi circu­
lation between the left and right side. The deficiency and cold
syndrome of the spleen and stomach may be manifested by a
cold and contracted sensation in the epigastric region.
The location and nature such as pathogenic or healthy,
cold or heat, deficiency or excess and so forth can be expressed
by the six Yao image (yin and yang lines) which constitute the
sixty-four diagrams (hexagrams). Specifically, the hexagram
Qian SÉÉ (the 1st of the sixty-four hexagrams; yang lines)
I*
symbolizes the qualities of the yang aspects----male, fu—organs
(hollow organs),positive and so forth;Kun¡¡ 1 symbolizes the
opposite qualities——-female, zang—organs (solid organs), nega­
tive, etc. This principle is used to indicate the status of qi equi­
librium. Then the symbol“O ” is used to symbolize the qi sensa­
tion in or around the body, which, with the symbol “—"(taken
as the diaphragm) added to it; indicates the region of the chest
and abdomen; with the symbol" | "at its top on the middle, in­
dicates the head; with *= " added to each of its sides,indicating
the upper and lower limbs. In this way,the position of the three
Yao at the head, three at the chest and abdomen, three at the
lower limbs and three at the upper limbs are illustrated dearly.
Then words such as male, female, zang-organs or fu-organs
are written below the related one of the six hexagrams like Qian
and Kun to express the qualities of the diagram in terms of
male, female, zang-organs, fu-organs and -the parts of the
body.
— 286—
The location and the nature of qi detected with
outgoing-qi are expressed with the moving lines of the six
hexagrams,of which the position of the lines symbolizes the
specific part or organs of the body, and the principle of the
lines (yin or yang) symbolizes the attributes as to whether they
are pathogenic or healthy; negative or positive. To add “+ ”,
“++* and “44+ ” inside “O ’ indicates the extent of the healthy
qi in terms of weak, moderate, strong; while to add “= ”
and “= ” in “O ’ indicates the extent of pathogenic qi in terms
of mild, moderate and severe. And when the above symboles
are added on the right of the moving lines (the lines corre­
sponding with the parts or organs where qi is sensed), they ex­
press the nature of qi (pathogenic or healthy) and its extent.
For instance, moderate extent of densified and cold qi is
detected at the surface of the thoracic region of a male patient.
As Qian represents male and the 5th Yao line correspondes to
the thoracic region, the nine—five line of QianjÉgj hexagram
moves to the position of six-rfive (yang turns into yin because
cold means yin) and the hexagram becomes Dayou 1 9 .
So§Él should be recorded and then “Q ” should be drawn be­
low it to express that the record is taken with six Yao lines as a
whole, and * = ” should be drawn to the right of the six-five
line to express that the pathogenic qi detected is moderate. If
moderately dense and dry-hot pathogenic qi is detected in this
patient, the record should be taken with the same method ex­
cept that the nine—five line remains unmoved as the original
Qian hexagram, which means that the pathogenic evil at the
nine-five region is of yang nature and is moderate. The meth­
od may also be used to record the results of qi detection at the
— 287—
3rd Yao of the upper limbs and of the head, the 3rd Yao of the
abdomen—chest and the head, the 3rd Yao of the lower limbs
and the abdomen-chest or the results detected on the right and
left and at the anterior and posterior aspects of the body based
on the six Yao lines. Again, strong dry-heat, densified, aching
and distending qi is detected at the hepatic region or at the re­
lated points of a female patient. As Kun represents female and
the six—three line matches with the liver, the six—three line of
the Kun hexagram | | moves to the position of the nine—three
Yao and the hexagram becomes Q ians-a (the 15th of the
sixty-four hexagrams). After this is taken, the word “female” is
written below the hexagram to show the sex and “ = "drawn
to the right of the nine—three line to indicate the severe extent
of pathogenic yang (yang Yao).
(2) Body Detection Based on Biological Correspondence
According to the law of bib-hologram, a bit of qi of the
patient may be a message of the whole qi system. When the
therapist receives a little amount of qi of the patient and infuses
it through out his body, he may get some abnormal feelings in
the locations that correspond to that of the patient, the feelings
by which he judges the location and nature of diseases.
The following is the procedure of this method: Stand fac­
ing the patient. Emit qi by will toward the Baihui (Du 20) point
of the patient and infuse it from Baihui (Du 20) to Yongquan
(K 1). Then lead qi from the patient's Yongquan (K 1) to yours
and guide it to flow upward to your Baihui (Du 20) to form
one circulatory cycle of qi between you and the patient. Then
infuse qi of this cycle throughout your body and try to feel the
reaction of it carefully . The locality where you have abnormal
— 288—
feelings and the feature of the feelings are representative of the
locality and nature of the illness that the patient suffers from.
The versed therapist may emit qi out of his Laogong (P 8) of
one hand toward a certain point of the patient, and accept qi
with Laogong (P 8) of another hand and infuse it all over the
body to make the diagnosis.
(3) Hand Diagnosis, Foot Diagnosis and Ear Diagnosis
The law of bio—hologram holds that one part of the body
contains the message of the whole (including various parts, the
viscera, qi and blood), and the local message may reflect the
condition of the whole body. Such parts may include the hand,
foot, eye, nose, ear, face, etc. The locations on these parts that
represent the other different parts and organs are termed as
points or zones, or respectively, as hand points (Fig. 7—1), foot
points (Fig. 7-2), ear points (Fig. 7—3) and so forth.
The following is their procedure: Take the diagnosis
through hand points as an example. The therapist first swings
his hands or rubs one of his hands with which he is going to de­
tect diseases gently with another to get its sensitivity even; then
he leads qi of the patient by will into the palm, spreads qi over
it (concentration on one point should be avoided), and try
carefully to sense the reaction of the patient ’ s illness on his
palm. He may then get some kinds of special sensation at the
points on his palm, which indicates the location of the diseases
of the patient. The different sensations such as distention,
heaviness, numbness, hotness, itching and throbbing corre­
spond with the feature of the diseases the patient suffers from.

— 289—
Fig. 7-1 An Illustration of Points for Hand Diagnosis
I. spleen-earth 2.1iver-wood 3.heart-fir 4.1ung-metal
5.kidney-water 6 / 1 3 /2 6 /35.1arge intestine 7-left brain
8.brain 9.right brain 1 0 /1 2 /3 1 .small intestine
II. gallbladder 14 / 37.urinary bladder 15.1eft shoulder
16-left cheek 17.nose 18.mouth 19.right cheek
20.right shoulder 21.stomach 22.1eft lung 23.right lung
24.the whole body 25.heart 27.vitality / mentality 28navel
29.veneral diseases 30.uterus 32.elbow 33.1eft kidney
34.right kidney 36.knee 38.reproductive organs 39.hip
40.waist 41.1eft lower limb 42.right lower limb
43.the back of the head 44.cervical vertebra 45.chest
46.sacrolumbar region
Fig. 7—2 An Illustration of Points for Foot Diagnosis
1 / 2.head 3 /,4.thyroid gland 5 / ó.shoulder 7 / 8.1ung
9 / lO.elbow joint 11 / 12.adrenal gland 13.spine 14.1iver
15.gallbladder ló.stomach 17.heart 18.spleen 1 9 /2 0 .kidney
21.pancreas 22.duodenum 23 / 24 / 25.1arge intestine
26 / 27 / 28. small intestine 29 / 30.urine duct 31 / 32.knee cap
33 / 34.thigh 35.urinary bladder 36.right foot 37.left foot

•291—
Fig. 7-3 An Illustration of Points for Ear Diagnosis
l-6.helix 7.earapex 8.uterus 9.Shenmen(H7)ofHand-
Shaoyin lO.sympathetic nerve 11.external reproductive organ
12.sacrolumbar vertebra 13.urinary bladder 14.urinary tract
15.the lower segment of rectum 16-kidney 17.small intestine
18.large intestine 19.duodenum 20.gallbladder 21.stomach
22.diaphragm 23.esophagus 24.1iver 25.spleen 26 /2 8 .lung
27.heart 29.trachea 30.antilobium apex 31.adrenal gland
32.thyroid gland 33.endocrime system 34/35.eye 36.tongue
37.eye 38.cheek 39.teeth 40.Pingchuan (Extra) 41 .subcortical
system 42 .cervical vertebra 43.thoracic vertebra
Alternatively, the therapist may ask the patient to get
mm breathe evenly, concentrated and turn one of his palms upward
while keeping it relaxed. He then moves his index or middle
finger (5 - 10 cm off the patient ’ s palm) gently from one hand
point of the patient to another. The point where he gets the
— 292—
special feeling represents the location of diseases of the patient,
and difterent feelings represent different features of the disor­
ders. Í1 : ¡'
Another method is to make the diagnosis while the patient
is waiting to see the doctor. The therapist leads the patient's qi
•by will to his own hand, foot or ear to feel the reaction on the
points to make diagnosis.
(4) Diagnosis by Observing Qi
• Ask the patient to take a sitting or standing posture with
the whole body relaxed, breath even, distractions expelled and
mind concentrated on the location of his disorder. Observe
with the naked eyes the space within 30 cm radius around te
patient while concentrating the mind on the Upper Dantian.
Then transparent or opaque qi flow Or mass of different densi­
ty and colour (red, white, yellow, green, blue, black, etc.) may
be observed, which may be taken as the basis for determination
of the location and feature of diseases.
(5) Detection by Will
It refers to diagnosis through observation of the image of
the patient by will. The therapist firstly observes the image of
the patient as a whole, then imagines a sketch picture of the pa­
tient in mind sand further imagines his interior If the part or
organ that the therapist imagines is darkish or gives him a feel­
ing of turbibness, it will be the location of diseases.
The sense of smell, the sense of taste, straight perspective
and remote sensing are also useful diagnostic techniques. The
points and zones for diagnosis are also indicated in emission of
qi or in stimulation by pressing, kneading and needling.
2. Differentiation of Symptoms and Signs
— 293—
Generally, hectic fever, flacddity, perspiration, vexation
and so forth are included in the yang and heat syndromes;
chills, contracture or rigidity and stagnation are included in the
yin and cold syndromes. Deficiency syndrome is manifested by
contracted, numb and weak feeling of qi; excess syndrome by
distending, turbid, outflowing, tingling and densified qi.
Soreness and distention are indicators of swelling due to exter­
nal injury. Lightness and superficiality reveal exterior
syndrome while heaviness and deepness suggest interior
syndrome. Turbidity flowing with the course of channel means
transmission of pathogenic qi to the interior which should be
prevented in time, and that flowing against the course of chan-
*
nel means the initial generation of pathogenic qi. Thinness in­
dicates insufficiency; denseness means accumulation of
pathogenic qi or stagnation of qi. Knottiness and sluggishness
represent stagnation of qi and stasis of blood. Disorderliness
indicates disorder of qi activities. The feeling of joy, anger, an­
xiety, sorrow or fright means that the pathogenic factors of the
patient have influence on others.
Qi of diffe rent viscera have different colours. The
heart—qi is red, lungqi white, spleen—qi and stomach-qi
yellowish green, liver-^qi green, gallbladder- qi blue, and kid*
ney-qi dark purple. Qi of the healthy organ is clear, lucid and
clean while that of the diseased organs darkish, grey and
turbib. Whether an organ is disordered and the extent of disor­
der may right be revealed by these colours of qi.
The diagnosis of diseases with outgoing-qi must be com­
bined with the four diagnostic methods of TCM (inspection,
auscultation and olfaction,interrogation, and pulse feeling and
— 294—
palpation) as well as modem techniques using instrument De­
tection of qi may reveal the general conditions of genuine qi,
pathogenic qi and other approximation , which can only be
taken as one aspect in diagnosis of a disease. Comprehensive
analysis of all the data acquired with various techniques should
not be neglected. Deliberate mystification of the detection of
diseases by the use of outgoing-qi alone may lead to forfeiture
of the chance for treatment.

Section Five The Number o f Times

Required for Treatment

The number of times required for treatment or for emis­

sion of outgoing-qi is often calculated in respiratory cycles.
One option is the duration of time.
1. The Number o f Yin and Yang
The therapeutic dose required for regulation of yin and
yang, expressed as number of respiratory cycles, is calculated
on the basis of the number of Yin or yang channels (or the yin
and yang aspect of diseases) matching with the number of yin
and yang related to the River Chart, the Five Elements, the
Luo River Graph and the Acquired Eight Diagrams. For ex­
ample, the number of yang is used to calculate the respiratory
cycles for tonification or purgation of the yang channels; the
number of yin for that of the yin channels. Table 7—1 provides
a general basis for calculation.
Table 7-1 The Number of Yin and Yang
Initial Y oung O ld

Y an g 9 2 7 ( 3 x 9 ) o r 4 9 (7 x 7 ) 8 1 (9 x 9 )

Yin 6 1 8 ( 3 x 6 ) o r 3 6 (6 x 6 ) 6 4 (8 x 8 )

— 295—
%

2. The Number Related to the River Chart and the Five El­
ements .
The number in the River Chart and the Rive Elements is
described as: “ Heaven-one generates water and results in
Earth—six; Earth—two generates fire and results in
Heaven—seven; Heaven-three generates wood and results in
Earth-eight; Earth-four generates metal and results ■in
Heaven—nine; and Heaven—five generates earth and results in
Earth-ten” . One, two, three, four and five are the generating
numbers of yin and yang of the Five Elements while six, seven,
eight, nine and ten are those of resultant numbers of yin and
yang. The number of respiratory cycles required for treatment
of disorders of the five viscera comes from the multiplication of
the resultant numbers (the base numbers) by their multiples.
This approach is mainly applied to disorders related to the
interpromotion and interconstraint of the Five Elements,or to
put it differently, to whether the mother—organ should be
tonified or the child-organ should be purged (Table 7-2).
Table 7-2 The Generating and Resultant Numbers Related to
the River Chart and the Five Elements
Five Elements Water Fire Wood Metal Earth

Generating Number one two three four five

Resultant Number ' six seven eight nine ten

Five Viscera kidney heart liver lung spleen

3. The Number Related to Acquired Eight Diagrams and the

Luo River Graph
It refers to the number of the respiratory cycles required
for treatment of the disorders of the five viscera, which comes
—296—
from the numbers in the Acquired* Eight Diagrams and the Luo
River Graph in combination with those of the Five Elements
and their attributing viscera. This approach is mainly used in
the interrestraint between the Five Elements and the viscera
(Table 7-3).
Table 7—3 The Number Related to the Acquired
Eight Diagrams and the Luo River Graph
Eight Qian Kan Gen Zhen Xun Li Kun Dui
Diagr­
ams

Orien­ north­ north north­ east south­ south south— west

tation west east east west

Five metal water earth wood wood fire earth metal

Elem­
ents

Viscera Large kidney .stomach gall­ liver heart, spleen lung

intes­ urinary bladder small
tine ' bladder intes­
tine

Numbers
in Luo. 6 ,.,,■.1 .. 8 3 ■■■;, 4 9 2&5 ■/ 7
River
graph

4. The Length of the Channels and the Respiratory Cycles

This calculation may be taken as a reference in treatment,
mainly concerning with the conduction and activation of the
circulation of the channel qi. During one respiratory cycle (one
inhalation, one exhalation), the channel qi flows about 6 cun
(Table 7-4).

•297—
%

Table ^7-4 The Length of the Channels and

the Number of the Respiratory Cycles

Channels Length Respiratory Ourflow of Qi

(in chi) Cycles over the
Required Length of Channels
(in cun)

The Three Yang 5 9 4

Channels of Hand
The Three Yang 8 14 4
Channels of Foot
The Three Yin 3.5 6 1
Channels of Hand
The Three Yin 6.5 11 1
Channels o f Food
The p u & Ren Channels 4.5(each) 8 3

The above-mentioned number of treatment times is ex­

pressed in number of respiratory cycles for emission of outgo-
ing-qi. Clinically, it should be decided based on the location of
the diseases and on the nature of them (yin or yang, deficiency
or excess, and exterior or interior) to ensure sufficient
therapeutic dose. For example, diseases due to deficiency of yin
should be treated with tonification method by emitting qi for 6,
18 or 64 respiratory cycles; deficiency of lung—metal should be
treated by replenishing the mother—organ spleen—earth, with
emission of qi for 10 respiratory cycles; adverse flowing of
yang-qi due to excess of liver-wood should be suppressed by
emitting qi for 7 respiratory cycles; and stagnation of qi or de­
ranged flow of qi in the Lung Channel of Hand-Taiyin should
be corrected by emitting qi for 6 respiratory cycles or the mul-

— 298—
tiple of 6 defined by the yin channels. However, clinical treat­
ment ©alls for determination of all this in the light of the facts;
flexibility is advisable. Rigid adherence to the formalities
should be avoided.

Section Six The Tonification, Purgation,

Regulation and Guidance and the Closing
F orm o f T reatment

1. Tonification and Purgation

To reinforce the deficiency and reduce the excess is a radi­
cal' curative measure used in every field of TCM. In
outgoing—qi therapy, satisfactory effect can be anticipated only
when the doctor adheres to the principle of “ treating
asthenia-syndrome with tonification, sthenia-syndrome with
purgation and non-asthenia-non-sthenia syndrome with reg­
ulation along the channels” . Introduced here are the major
methods of tonification and purgation adopted in outgoing-qi
therapy.
(1) Tonification and Purgation with Respiration
This is a definition in which tonification and purgation are
classified according to which respiration methods (exhalation
or inhalation) the therapist adopts in emission of qi.
Tonification means that the therapist exhales when he guides
his own qi and emits it into the channels, points and the inter­
nal organs and tissues of the patient, purgation meaning that
he inhales when he guides and emits qi to lead qi of the patient
to flow following that of the therapist or pull the pathogenic
evils out of the body of the patient. During treatment, the pa-
— 299—
í ‘
■i''

tient should cooperate with the therapist by means of respira­

tion. He should first assume a proper posture, expel distrac­
tions, relax all over and concentrate the mind on the location
which the therapist will emit qi to. When the therapist exhales
and emits qi toward him (tonification), he should inhale to take
in the therapist's qi naturally from the designated Ideation, and
Lít:
when the therapist does the opposite (purgation), he should ex­
hale to get qi out in the same way.
(2) Tonification and Purgation with Emission of Qi alon
and against the Course of the Channels
Zhen Jiu Da Cheng(A Complete Works in Acupuncture and
Moxibustion) states, “ The classics say that puncturing along
the direction of the channels yields tonifying effect,while going
against it induces purgation”. This is also a principle of outgo-
ing-qi therapy, i.e., emitting and guiding qi along the course of
the Fourteen Channels means tonifying, and against them, re­
ducing. In TCM, the Three Yang Channels of Hand run from
the hands to the head, the Three Yin Channels of Hand from
the chest to the hands, the Three Yang Channels of Foot from
the head to the feet, and the Three Yin Channels of Foot from
the feet to the abdomen and chest. So the deficiency and excess
of the Twelve Regular Channels can be readjusted according to
¡lt the course of them, while; that of the Two Extra Channels-—
íii* the Ren Channel and the Du Channel can be done according to
the course of the “small circle of qi” described in qigong exer­
ííi
cises.
During treatment, the patient should assume a proper pos­
ture, relax the whole body, expel distractions, concentrate his
mind on. the manipulations of the therapist and regulate his
—300—
breath to cooperate with the treatment by exhaling qi toward
the focus of the disease mentally.
(3) Tonification and Purgation with Rotative Hand Ma­
nipulations
According to the attributes of yin and yang, the upper part
of the body is yang and the lower is yin; the left is yang and the
right yin; the back is yang and the abdomen yin. But concern­
ing sex, there is some difference in circulation of qi, blood, yin
and yang: in male, the left is yang, the right yin; the back is
yang and the abdomen yin; while in female, the right is yang
and the left yin; the abdomen yang and the back yin; In short,
male and female have three pairs of yin and yang each ,
which determine the difference in turning clockwise and
counterclockwise for tonification and purgation.
As for the direction of rotation, for a male, making cycles
with the hand against the trunk from the top to the left and
bottom to the right following yang is tonification; and the op­
posite direction against yang and along with yin is purgation;
and for a female, making Circles from the top to the right and
bottom to left along with yang is tonification and the opposit
against yang and along with yin is purgation. And because the
body gathers yang-qi from the extremities and yin-qi from the
five zang-organs, and the outside is yang and inside is yin,
guiding qi from outside into inside means tonification, and vice
versa, purgation.
2. Regulation and Guidance
Regulation is a uniform reinforcing-reducing technique
which is applicable to asthenia-sthenia syndromes (asthenia
accompanied with sthenia or vice versa) to readjust the defi-
— 301—
ciency and exceskof yin and yang. If qi goes adversely upward
densely, the therapist should guide it downward. The same
principle is applicable to the deficiency or excess of qi in the left
or right side of the body. Regulation also includes purgation
after tonification and vice versa.
The method of guidance is used when stagnation of qi and
stasis of blood or disorders of the channel qi develop, to, by
guiding manipulations, regulate the channel qi and dredge the
channels and collaterals to facilitate qi circulation or lead qi
back to its origin.
3. The Closing Form of Treatment
(1) The Closing Form for the Patient
-When the therapist emits qi to the patient, the patient will
respond as if he himself were doing the exercises. So when the
treatment is over, the therapist should relax the patient by re­
storing the patient’ s qi back to its origin by means of hand
manipulations such as finger-pressing, tapping, percussing,
rubbing and rocking, as the condition of the patient requires.
(2) The Closing Form for the Therapist
To stop emitting qi, the therapist should direct his qi slow­
ly back to Dantian and draw his hands back from the patient
(resume the hands from the qi-emitting gesture), and then
readjust his mind, breathing and posture properly, relax all
over and get the genuine qi to its origin. If he is affected by
pathogenic qi, he should first expel it and then carry out the
readjustment.

— 302—
Chapter Eight Treatment of
Diseases

Section One Internal Syndromes

Common Cold

Etiology
1. W ind-Cold Syndrome Due to Exogenous Evils
The Wind—cold usually enters by way of the body surface,
and because the skin and body hair are connected with the
lung, it may cause failure of the lung to keep the lung-energy
pure and descendant and obstruction of the sweat pores, re­
sulting in wind-cold syndrome.
2. W ind-H eat Syndrome Due to Exogenous Evils
The Wind-heat usually enters the body by way of the
mouth and nose, and because the nose is the orifice to the lung,
it may also cause failure of the lung to keep the lung—energy
pure and descendant and failure of the sweat pores to expel
pathogenic evils, resulting in wind-heat syndromes.
Symptoms
1. Wind—Cold Syndrome Due to Exogenous Evils
Severe aversion to cold, slight fever or absence of fever,
headache, soreness and pain in the extremities, nasal obstruc­
tion with discharge, low-voice speaking, itching o f the throat,
cough with thin and clear phlegm, pale tongue with thin coat-

— 303—
ing and tense, superficial pulse. Detection with flat-palm hand
gesture reveals'a sensation of dense, cold and obstructed qi
around the head and imbalance of qi between the upper and
the lower and the left and right aspects of the body.
2. W ind-heat Syndrome Due to Exogenous Evils
Severe fever, slight aversion to cold, headache, sweating,
sore throat, cough with yellowish thick phlegm, thin, white or
slightly yellow tongue coating and rapid, superficial pulse. De­
tection with flat—palm reveals dense, hot and tingling sensation
of qi around the head and apparent imbalance of qi between
the upper and the lower or the left and the right aspects of the
body.
Treatment
1. Emission of O iitgoing-Q i (Waiqi)
(1) With the patient sitting, pinch and knead Yintang (Ex­
tra 2), Kangong (Extra) and dig-grasp Quchi (LI 11) and Hegu
(LI 4) to open up the points and normalize the functional activ­
ities of qi. Assume the flat-palm gesture and pushing and pul­
ling manipulations to emit qi toward Yintang (Extra 1) and
Taiyang (Extra 2). Then use pulling and leading manipulations
to guide qi to flow downward along the Ren Channel and the
Stomach Channel of Foot—Yangming to both feet, 3 —7 times
are sufficient for expelling the wind-cold or wind—heat out
from the feet.
(2) Press and knead Fengfu (Du 16),Dazhui (Du
14),Fengmen (UB 12) and Feishu (UB 13). Emit qi toward
Dazhui (Du 14), Fengmen (UB 12) and Feishu (UB 13) with
flat—palm gesture and pushing—pulling manipulation. Then
guide qi to flow downward along the Urinary Bladder Channel
—304—
of Foot-Taiyang with pulling and guiding manipulations to
kake the functional activities of qi balanced.
(3) Lastly, press and knead Fengchi (GB 20), Dazhui(Du
14) and Fengmen(UB 12), dig-grasp Quchi (LI 11) and Hegu
(LI 4) and shake the two upper limbs to end the emission of qi.
Modification-. In the case of wind-cold syndrome, add
heat qi-guiding method to emit qi to Fengmen (UB 12) and
Dazhui (Du 14) and guide qi downward along the Urinary
Bladder Channel of Foot—Taiyang to facilitate the qi activities
of the patient! in case of wind-heat syndrome, add cold
qi-guiding method to emit qi to Feishu (UB 13), Dazhui (Du
14), Fengchi (GB 20) and guide qi to flow along the Stomach
Channel of Foot—Yangming to facilitate qi activities; for pa­
tients with nasal obstruction, add middle—finger—propping
hand gesture and quivering manipulation to emit qi to
Yingxiang (LI 20) and Shangen (Radix Nasi) for 9 respiratory
cycles! and for those with cough, chest stuffiness and abundant
phlegm, add flat-palm or sword-fingers hand gesture and
quivering manipulation to emit qi to Shanzhong (Ren 17),
Zhongfu (Lu 1) and Yunmen (Lu 2) for 8 respirotary cycles.
2. Qigong-Acupuncture
Insert the filiform needles into Taiyang (Extra 1), Quchi
(LI 11) and Hegu (LI 4), then apply the dragon—mouth hand
gesture and pushing,; pulling and leading manipulations to emit
qi to the points and guide qi to Hegu (LI 4).
3. Self Qigong Exercise as Accessory Treatment
(1) Daoyin Exercise for Expelling Pathogenic Wind from
the Body Surface (Qufeng Jiebiao Daiyin Gong)
Take the upright sitting posture. Relax all over, close the
305—
eyes slightly, expiel distractions and breathe naturally.
Pushing the Forehead• Put the index, middle and ring fin­
gers of both hands close to each other and push the forehead
with them from the midpoint of the two eyebrows straight up­
ward to the front hairline 24 - 50 times, then push from the
midpoint of the forehead sidewards 24 - 50 times. Push with
more force while exhaling and less while inhaling. Try to feel
the flowing of qi beneath the hands while pushing.
Kneading—Motioning Taiyang (Extra 2)¡ Put the middle
fingers against the point Taiyang (Extra 2) and press and
knead-motion them counterclockwise 24 - 50 times.
Sweeping the Gallbladder Channel-. Put the four fingers
close to each other and curve them slightly. Scrape with the
fingertips along the Gallbladder Channel from above the ears
backwards via the frontal angle of the forehead towards the
back of the head 5 - 1 0 times.
Bathing the Nose-. Rub the dorsal sides of the thumbs
against each other till they are hot. Rub with them the sides of
the nose gently up and down. Rub 5 times during each inspira­
tion and each expiration for altogether 9 respiratory cycles.
(2) Diaphoretic Exercise by Holding the Head (Pannao
Fahan Gong)
Sit cross-legged on bed. Put the hands on the region of
Fengfu (Du 16) and Fengchi (GB 20) at the lower part of the
occipital bone with the fingers interlocked, and rub for 9
respiratory cycles. Then with hands holding the back of the
head, bend forward until the head reaches the bed. Set the
body straight and restart the whole procedure till sweat is re­
duced.
Gough

Etiology
1. Cough Due to Exogenous Evils
It is often caused by invasion of the lung by exogenous
pathogenic factors. The wind-cold or wind-heat as pathogenic
factors usually invades the body surface externally and injuries
the lung internally, causing obstruction of the lung-qi and
impairment of the purifying and descending function of the
lung, resulting in cough.
2. Cough Due to Internal Injury
Apart from lesions of the lung itself,it is often involved in
diseases of other internal organs. For instance, dysfunction of
the spleen in transport may result in damp phlegm accumula­
tion and obstruction of the lung-qi; stagnation of the liver-qi
may cause the liver—fire to attack the lung; hyperactivity of fire
due to yin deficiency of the liver and spleen may also involve
the lung. All this may result in failure of the lung to perform its
purifying and descending function, and the reversed flow of qi
causes cough.
Symptoms
1. Cough Due to Exogenous Evils
Wind-cold type is manifested by abundant white, thin
phlegm, stuffy nose with discharge, thin and white tongue coat­
ing and superficial pulse; Wind-heat type by cough with thick
sticky phlegm, sore throat, thirst, fever, thin yellow coating and
rapid superficial pulse. Detection with flat—palm reveales a sen­
sation of dense, cold qi or that of imbalance of qi between the
left and right sides.
2. Cough Dtfqto Internal Iqjury
The phlegm-dampness type is manifested by cough with
abundant white and sticky phlegm, stuffiness in the chest,
white greasy tongue coating and soft, slippery pulse, while that
due to invasion of the lung by the liver-fire manifested by
choking cough due to adverse flow of qi, flushed complexion,
dry throat, hypochondriac pain due to cough, thin yellow
tongue coating with little fluid and rapid, wiry pulse.
Flat-palm detection reveals dense, obstructed and tingling and
distending sensation of qi at the region of the chest and abdo­
men.
Treatment
' 1. Emission of O utgoing-Q i (Waiqi)
» (1) Ask the patient to assume a sitting posture.
Press-knead Tanzhong (Ren 17), Feishu (U B 23), Zhongfu
(Lu 1), Yunmen (Lu 2) and Fengmen (U B 12).
(2) Use the flat-palm gesture and pushing, pulling and
quivering manipulations to emit qi towards Shanzhong (Ren
17), Zhongfu (Lu 16), Yunmen (Lu 2) and Feishu (U B 23) for
6. or 12. respiratory cycles respectively, and to guide qi from
Zhongfu (Lu 1) and Yunmen (Lu 2) to flow along the Lung
Channel to the hand to get qi balanced between the upper and
the lower.
With flat-palm hand gesture and vibrating and quivering
manipulations, emit qi to Shanzhong (Ren 17) and Zhongwan
(Ren 12) for 14 respiratory cycles, and guide qi to flow down­
ward along the Stomach Channel of Foot-Yangming with pul­
ling and leading manipulations to make qi activities balanced
between the upper and the lower.
Modification¡ In case of cough due to exogenous evils, add
the manipulations of opening Tianmen (Extra, life pass) push­
ing Kangong (extra), motioning Taiyang (Extra 2) and
pressing-kneading Fengchi (GB 20) 24. times each. For cough
due to internal injury with phlegm caused by dampness reten­
tion due to dysfunction of the spleen-yang, add flat-palm
hand gesture and pulling and leading manipu- lations to emit
qi toward Zhongwan (Ren 12) and guide qi down to Fenglong
(St 40) along the Stomach Channel of Foot-Yangming. Then
emit qi with flat- palm gesture and vibrating and quivering
manipulations toward Zhongwan (Ren 12) and Dantian for 24
respiratory cycles.
In case of failure of the lung to main keep its purifying and
descending function caused by the liver-fire attacking the lung,
add flat—palm gesture and vibrating and quivering manipula­
tions to emit qi toward Ganshu (UB 18), Zhangmen (Liv 13)
and Qimen (Liv 14) for 11 respiratory cycles, and then guide qi
down to the lower extremities along the Liver Channel of
Foot—Jueyin and the Gallbladder Channel of Foot-Shaoyang
with pushing and leading manipulations, to get qi balanced.
2. Qigong-Acupuncture
Insert the filiform needles into Shanzhong (Ren 17),
Neiguan (P 6), Hegu (LI 4) and Feishu (UB 13). Then apply
dragon-mouth or bird-beak hand gesture and pushing, pul­
ling and rotating manipulations to facilitate qi activities of the
patient and balance qi between the needles.
3. Self Qigong Exercise as Accessory Treatment
(1) The Exercise of Rubbing the Chest and Uttering “Si”
(Moxiong Sizi Gong) Take the standing or upright sitting pos-
— 309—

/
ture. Tap the upper and lower teeth against each other 36 times
while stiring the saliva with the tongue. Swallow the saliva 3
times during the tapping and sent it mentally down to the lung
and to the skin and hair and lastly to Dantian. Then push with
the flat- palms on the respective sides of the chest and inhale
slowly. Utter “si” during exhaling with the two hands rubbing
the chest at the same time, for 7 respiratory cycles.
The exercise is effective for lowering the lung—qi and clear­
ing away the lung—fire. It is indicated for cough due to
exogenous evils and should be done 2 - 4 times a day.
(2) The Exercise of Taking White Qi (Fu Baiqi Gong)
Take the same posture and do the same teeth tapping and
saliva swallowing as mentioned above. Then imagine white qi.
Inhale the white qi through nose and fill the mouth with it.
Send it slowly down during inspiration to the lungs and then
spread it all over the skin and hair. Repeat the procedure 7
times.
The exercise has the function of tonifying the lung-qi and
is indicated for patients with deficiency of the lung-qi. It
should be done 2 —4 times a day.
(3) The Lung Regulation Exercise (Lifei Gong)
Patting-Thumping the Back: Raise the right arm and rest
the centre of the palm against Dazhui (Du 14) and pat it 9
times, accompanied by teeth—tapping. Do the same with the
left palm, and then thump both the back and the chest with the
two hollow fists alternately 9 times, accompanied by tapping
the teeth.
Soothing the Chest Oppression to Regulating Qi (Shuxiong
Tiaoqi Gong): Push—rub the chest with the left palm first from
—310—
the upper-left side of the chest obliquely downward to the pit
of the stomach 9 times. Do the same with the right palm to the
right side of the chest.
Removing Fire in the Lung and Resolving Phlegm-Put the
two palms on the infraclavicular fossa of their respective side
and push slowly downwards to the lower abdomen of the same
side 9 times.
Regulating Qi and Dredging the Channels-. Push with the
left palm from the right side of the chest to the fingertips via
the right shoulder and the medial aspect of the arm, then from
the dorsal side of the fingertips back to the chest via the anter
rior-lateral aspect of the arm and the shoulder,9 times. Do the
same with the right hand upon the left side another 9 times.
The manipulation is indicated for cough due to either
exogenous evils or internal injury and should be performed 2 -
4 times a day.

Asthma
Etiology
Asthma is mostly caused by retention of damp phlegm in
the lung. When a person is affected by exogenous evils, disor­
der of qi in ascending, descending, flowing in and flowing out
will develop, and phlegm will ascend with qi and adversely ob­
struct qi, leading to obstruction of the air passage manifested
by symptoms of dyspnea and rales. The disease may also result
from obstruction of the lung due to phlegm retention caused by
failure of the spleen to transport, or from failure of the kidney
to regulate qi because of kidney insufficiency. So the etiology

— 311—
*

of the disease is ascribed to the dysfunction of the three? the

lung, the spleen and the kidney.
Symptoms
1. W ind-Cold Type Due to Exogenous Evils
The main symptoms are shortness of breath, cough and
expectoration of abundant thin, clear phlegm with foam ac­
companied with superficial wind—cold syndrome, white tongue
proper with thin coating, and superficial, tense or taut, slippery
pulse.
Flat—palm detection may reveal dense and cold qi sensa­
tion at the chest and thin, scattered at the lower abdomen and
the lower extremities.
2. Accumulation of Phlegm-Dampness in the Lung
*This is manifested by shortness of breath, cough, abun­
dant thick and sticky expectoration, stuffiness in the chest and
epigastric region, white greasy tongue coating and wiry, slip­
pery pulse.
Flat—palm detection reveals that qi is dense and sluggish
at the thoracic and epigastric region and imbalanced in density
between the upper and the lower.
3. Insufficiency of the Lung and Spleen Qi
The manifestations include dyspnea, shortness of breath,
spontaneous perspiration, aversion to wind, expectoration of
clear, thin phlegm, weak-voice speaking, lassitude, loss of ap­
petite, loose stool, pale tongue and feeble pulse.
Flat—palm detection reveals that qi is thin at the chest and
dense at the lower limbs.
4. Insufficiency o f the Lung and Kidney Yin
The main symptoms are dyspnea, shortness of breath, dry
—312—
throat and mouth, dry cough or cough with little
expectoration, hectic fever, night sweating, reddish tongue with
no coating and rapid, thready pulse. In some patients, there
may be hemoptysis and hoarseness.
Flat—palm detection may reveal dense and sluggish qi at
the chest and the upper and lower abdomen.
Treatment
1. Emission of O utgoing-Q i (Waiqi)
(1) Conduct digital press-kneading first on Dingchuan
(Extra), Tiantu (Ren 22), Shanzhong (Ren 17), Guanyuan
(Ren 4) and Feishu (U B 13).
(2) With flat—palm hand gesture and vibrating and quiv­
ering manipulations, emit qi to Dingchuan (Extra) and Feishu
(UB 13) with the palm touching the body surface of the patient
for 14 or 28 respiratory cycles. Then with the palm off the body
surface, guide qi along the Du Channel and the Urinary Blad­
der Channel of Foot-Taiyang down to Mingmen (Du 4) and
Shenshu (UB 23) repeatedly 3 —7 times.
(3) Emit qi toward Tiantu (Ren 22), Shanzhong (Ren 17),
Zhongfu (Lu 1) and Yunmen (Lu 2) with middle—finger—prop­
ping or sword-fingers hand gesture and vibrating and quiv­
ering manipulations. Then with the fingers off the body surface
of the patient, guide qi to flow downward from the chest to the
abdomen along the Stomach Channel of Foot—Yangming and
the Ren Channel to make qi weak in the upper and strong in
the lower.
Modification-. In case of wind-cold syndrome due to
exogenous evils, add opening Tianmen (Extra), pushing
Kangong (Extra), motioning Taiyang (Extra 2) and sweeping
the Gallbladder Channel at the head. For accumulation of
phlegm-dampness in the lung, add emitting qi with flat-palm
toward Zhongfu (Lu 1) and Yunmen (Lu 2) and guiding qi
with pulling and leading manipulations toward the fingertips
along the Lung Channel of Hand-Taiyin to facilitate the
channel qi and expel the pathogenic factors. For insuffiency of
the lung and spleen qi, add emission of qi with flat-palm and
vibrating and quivering manipulations toward Qihai (Ren 6),
Zhongwan (Ren 12), Feishu (UB 13) and Pishu (UB 20) for 9 or
18 respiratory cycles respectively. And for insufficiency of the
lung and kidney yin, add emission of qi with flat-palm and vi­
brating and quivering manipulations toward Guanyuan (Ren
4), Shenshu (UB 23) and Feishu (UB 13) for 6 or 12 respiratory
cycles respectively.
2. Qigong-Acupuncture
Insert the filiform needles into Dingchuan (Extra 17),
Tiantu (Ren 22), Shanzhong (Ren 17), Neiguan (P 6) and
Lieque (Lu 7), then with dragon—mouth gesture and pushing,
pulling and rotating manipulations, emit qi and guide qi
downward.
3. Self Qigong Exercise as Accessory Treatment
(1) The Exercise for Relieving Asthma and Guiding Qi
Take a sitting or standing posture, expel distractions, close the
eyes slightly and relax all over. Firstly, puSh with the face of the
index, middle, ring and small fingers from the sternal notch to
the xiphoid process repeatedly 36 times. Then when exhaling,
push with the right palm from the thoracic midline to the left
5—10 times and pause when inhaling, for altogether 10
respiratory cycles. Do the same pushing with the left palm to-
— 314—
ward the right side for another 10 respiratory cycles. Lastly,
push—rub with the two palms from the subaxillary regions to
the sides of the abdomen 10 —20 times.
(2) The Exercise for Relaxing the Lung
This should be done when asthma attacks. Sit or stand
with all distractions removed. Relax the muscles of the chest
and back and then the whole body first, then take in a deep
breath and say “ relax” silently, and simultaneously imagine
that the lungs are relaxed to facilitate qi to descend along the
bilateral sides of the body to the soles. Repeat the procedures a
certain number of times till the attack of asthma is relieved.
(3) Modification
Patients with insufficiency of the lung-qi should do the
above exercises in combination with “ taking white qi” , and
those with domination of pathogenic factors, in combination
with “rubbing the chest and uttering ‘si’”(Refer to “Cough”).

Gastralgia

Etiology
1. Hyperactive Liver-Q i Attacking the Stomach
Emotional factors such as worry, anxiety or anger may
cause stagnation of qi which, being functionally impaired, of­
ten flows transversely instead of downward to the stomach and
cause stagnation of qi there, resulting in stomachache.
2. Cold of Insufficiency Type of the Spleen and Stomach
Cold may originate from the interior of the body if a per­
son has congenital insufficiency of yang in the Middle-jiao
(function of the spleen and stomach), and stomachache will oc-

315—
cur whenever tli^ diet is improper or cold evil attacks.
Symptoms
1. Hyperactive Liver-Q i Attacking the Stomach
The victim often has distention and fullness in the
epigastric region, abdominal pain which involves the
hyperchondria, frequent eructation or eructation with vomiting
of sour or bilious fluid, thin white tongue coating and wiry,
deep pulse.
Flat—palm detection reveals dense and tingling and dis­
tending qi at the epigastric and hypochondriac regions.
2. Insufficiency Type Cold o f the Spleen and Stomach
It is manifested as dull pain in the stomach which may be
relieved by pressure, vomiting of clear fluid, preference for
.warmth and aversion to cold, lassitude, white tongue coating
and feeble, soft pusle.
Flat-palm detection may reveal dense or thin and cold qi
at the epigastric region.
Treatment
1. Emission of O utgoing-Qi (Waiqi)
(1) Ask the patient to lie supine and relax all over, dispel
distractions, get breath even and guide qi by will to the painful
area of the upper abdomen when exhaling.
(2) Knead Lanmen (the ileocecal junction) with the right
hand and press Jiuwei (Ren 15) with the middle finger of the
left to regulate the patient's qi activities.
(3) Press the stomach lightly with a flat-palm and emit qi
with quivering manipulation for 14 respiratory cycles. Then
emit qi to Zhongwan (Ren 12) and Qihai (Ren 6) with
middle-finger-propping gesture and vibrating manipulation
— 316—
for 14 respiratory cycles. Lastly push the abdomen with the
palms separately and straightly and then rub and knead it.
(4) Emit qi toward Zhongwan (Ren 12) with the flat-palm
off the patient’s body surface and with pushing, pulling and
quivering manipulations for 14 respirotary cycles, then guide
the channel qi to flow to the Lower Dantian along the Ren
Channel or the Stomach Channel of Foot-Yangming to make
qi balanced between the upper and the lower.
(5) Ask the patient to lie prostrate , then knead with the
flat of the thumb the points of Pishu (UB 20), Weishu (UB 21),
Ganshu (UB 18) and the Urinary Bladder Channel and the Du
Channel. Then emit qi with the flat-palm gesture and vibrating
and quivering manipulations toward Pishu (UB 20) and
Weishu (UB 21) for 14. respiratory cycles, and guide qi to flow
along the course of the channels.
Modification-. In case of hyperactive liver-qi attacking the
stomach, add emission of qi to Ganshu (UB 18) for 11
respiratory cycles with the flat-palm gesture and pulling and
leading manipulations and guide qi with pulling manipulation
toward the lower extremities along the Gallbladder Channel of
Foot—Shaoyang and the Liver Channel of Foot—Jueyin to dis­
perse the stagnated qi and get it balanced between the left and
right and the upper and lower. In case of cold of insufficiency
type of the spleen and stomach, add emission of qi to
Zhongwan (Ren 12), Dantian and Pishu (UB 20) with the
flat-palm gesture, pushing and leading manipulations and the
methods of heat guidance of qi or guidance of earth-qi.
2. Qigong-Acupuncture
Insert the filiform needles into Zhongwan (Ren 12) and
— 317—
Zusanli (St 36) &nd then emit qi to them with pushing, pulling
and rotating manipulations to get qi balanced.
3. Self Qigong Exercise as Accessory Treatment
(1) The Psychosomatic Relaxation Exercise
Sit or stand quietly. Relax the body in an orderly way
from the head to the chest, the abdomen, the back, the waist
and the lower limbs and lastly relax the epigastric region again,
imagining “quiescence” when inhaling and murmuring “relaxa­
tion” when exhaling, for 5 - 10 minutes.
(2) The Exercise of Taking Yellow Qi
Sit quietly breathing naturally and distractions expelled.
Get the upper and lower teeth tapping each other 36 times
while stirring the saliva with the tongue. Swallow the saliva 3
times after the tapping and at each time send it down to
Zhongwan (Ren 12) mentally. Then imagine yellow qi. Breathe
in the yellow qi through nose, fill the mouth with it and, during
exhaling , send it slowly down to Zhongwan (Ren 12) and then
disperse it through to the extremities and the skin and hair.
Repeat the procedures 10 times.
This exercise is indicated for insufficiency of the spleen
and stomach.
(3) The Exercise of Rubbing the Abdomen and Exhaling
Qi \
Take the same posture and conduct the same teeth—tap­
ping and saliva—swallowing as mentioned above. Then put the
right palm gently on the epigastric region. Inhale slowly to get
the mouth filled with qi, and murmur "hu" when exhaling while
rubbing the abdomen with the right palm clockwise for alto­
gether 11 respiratory cycles.
— 318—
This exercise is indicated for syndrome of excess type,
hyperactive liver-qi attacking the stomach as well as
stagnation of the cold pathogen in the stomach.
(4) The Daoyin Exercise for Regulating the Spleen and
Stomach
Pushing the Abdomen-. Rub the palms against each other to
get them warm, then overlap them (right above the left in male
and vice versa in female) and put them below the right
breast,Push from the chest downward to the right side of the
lower abdomen when exhaling and reposition the palms when
inhaling 10 times. Do the same along the midline and the left
side of the chest and abdomen 10 times respectively.
Rubbing the Abdomen-. Rub the palms against each other
to get them warm and put them overlapped on the abdomen
with the Inner Laogong (P. 8) against the navel. Rub clockwise
and counterclockwise 36 times respectively while guiding qi to
circulate with the movement of the palms.
Case One
Wu, female, aged 48, came for the first visit on April 14,
1979.
Complaints Pain in the epigastric area for 2 years which
was more severe in the second year and radiated to the back
and the hypochondria, accompanied by gastric discomfort with
acrid regurgitation, dizziness and insomnia. Frequent admini­
stration of Western and traditional drugs failed to take effect.
Examination Physical examination revealed soft abdo­
men, impalpable liver and spleen, tenderness in the right-upper
abdomen, reddish tongue proper with thin yellow coating
(thick yellow coating at the root of the tongue) and deep, taut
i

pulsé. Flat—palm detection revealed densely stagnated, tingling

and distending qi at the upper abdomen, and densely stagnated
qi between the 8th and 12th thoracic vertebrae of the right side
of the back. Barium meal examination showed irritable symp­
toms of the duodenum with local tenderness and bad filling,
and dotted soybean—sized niches beside the greater curvature
at the duodenal fundas.
Diagnosis Gastralgia (Duodenal ulcer);
Treatment Qi was emitted with flat-palm hand gesture
and pushing, pulling, rotating, quivering, leading and fixing
manipulations to the points Shangwan (Ren 13), Zhongwan
(Ren 12), Liangmen (St 21), Shiguan (K 18), Ganshu (U B 18),
Weishu (U B 21) and Pishu (U B 20), once every other day.
Course o f Treatment Emission of qi twice relieved the
pain in the stomach and turned the stools normal and sleep
even. All the symptoms and signs disappeared after 15 sessions
of treatment. Barium meal examination showed normal
duodenum. The follow-up visit in 1980 found no relapse and
the patient was healthy.
Case Two
Gao, female, 35 years old, came for the first visit on May
18,1982, who was given an outpatient number of 121651.
Complaints Distending pain in the abdomen for 8 years
which had been aggravated in the last three months, accom­
panied with preference for warmth and aversion to cold, ag­
gravated pain after taking cold food or even abdominal dis­
comfort at the sight of cold food, dizziness, vertigo, insomnia,
cold extremities, lassitude and watery stools.
Examination Physical examination found fullness of the
— 320—
abdomen, slight tenderness in the upper abdomen, impalpable
liver and spleen, reddish tongue proper with thin yellow coat­
ing and thready, taut pulse. Flat-palm detection revealed
dense, stagnated and tingling qi at the epigastric and
hypochondriac regions. Barium meal examination showed
prolapse of the stomach and reduced gastric tension; the lowest
point of the lesser curvature was 3 cm below the
inter-iliac-crest line.
Diagnosis Gastralgia (Gastroptosis)
Treatment Emisión of qi Was performed with flat-palm
gesture and pushing, rotating, leading and fixing manipulations
toward Zhongwan (Ren 12), Liangmen (St 21), Baihui (Du 20),
Pishu (U B 20), Weishu (U B 21) and Zusanli (St 36); then
needles were inserted into Zhongwan (Ren 12) and Zusanli (St
36) and qi emitted toward the needles with dragon-mouth ges­
ture and pushing, rotating and leading manipulations. The
treatment was carried out once every other day.
Course of Treatment During emission of qi the patient
felt warm in the epigastric region and the warmth went along
the Ren Channel and the Stomach Channel. During emission
of qi to the needle inserted in Zusanli (St 36), the patient felt
that a warm flow of qi ran from the point to Shangwan (Ren
13) along the Stomach ChanneLThe symptoms were obviously •
alleviated after 5 sessions of treatment, and disappeared after
20 times. Barium meal examination showed that the stomach
was normally repositioned and the disease was completely
cured.

— 321—
%

t--r

’ Vom iting

Etiology
1. Invasion of the Stomach by Pathogenic Factors
Invasion of the stomach by wind-cold, summer dampness
and turbid qi may all cause failure of descending of the stom-
ach-qi, which in turn leads to vomiting.
2. Improper Diet
Overeating or taking raw, cold or contaminated food may
cause stagnation of food in the stomach and make the impaired
stomach—qi to rise adversely resulting in vomiting.
3. Insufficiency o f the Spleen and Stomach
; Vomiting may also be caused by abnormal ascending of qi
due to phlegm—dampness and obstruction of the stomach-qi
resulting from dysfunction of the stomach in digestion and
transport.
In short, vomiting is most commonly related to the stom­
ach. Any factors that impair the stomach and affect the descent
of the stomach—qi may be the cause o f vomiting.
Symptoms
1. -Vomiting Due to Invasion of the Stomach by Pathogen
Factors
Sudden vomiting which is often accompanied by aversion
to cold and fever, white thin tongue coating and superficial
pulse. Flat-palm detection often reveals cold or hot or turbid
and dense qi sensation at the gastric region.
2. Vomiting Due to Improper Diet
Vomiting of sour and foul food, belching, anorexia,

•322—
fullness of the abdomen that may be aggravated by intake of
food, vomiting that can relieve the discomfort of the stomach,
thick greasy tongue coating and slippery pulse. F lat- palm de­
tection may reveal dense, stagnated and heavy qi sensation at
the gastric region- 1
3. Insufficiency of the Spleen and Stomach
It is manifested by vomiting after intake of more food
than usual, pallor, lassitude, watery stools, pale tongue and
feeble pulse. Flat-palm detection often reveals thin and slightly
tingling sensation of qi at the gastric region and all the other
parts of the body.
Treatment
1. Emission of O ntgoing-Q i (Waiqi)
(1) Conduct digital kneading on Pishu (UB 20), Weishu
(UB 21), Shanzhong (Ren 17), Zhongwan (Ren 12), Neiguan
(P 6) and Zusanli (St 36) first.
(2) Emit qi with the flat-palm gesture and pulling and
leading manipulations to Pishu (UB 20) and Weishu (UB 21)
and guide qi to circulate downward to the lower limbs along
the Urinary Bladder Channel to get it balanced between the
upper and the lower. Then emit qi to Shanzhong (Ren 17),
Zhongwan (Ren 12) and Liangmen (St 21) and guide qi to flow
toward Zusanli (St 36) along the Ren Channel and the Stom­
ach Channel of Foot-Yangming to make the stomach—qi des­
cend.
(3) Emit qi to Shenque (Ren 8) with flat-palm gesture and
pushing, rotating and leading manipulations, and then with
Shenque (Ren 8) as the centre, push—rotate counterclockwise
to lead the stomach-qi to descend.
— 323—
Modification
In case of invasion of the stomach by pathogenic factors
and improper diet, add flat—palm hand gesture and pulling and
leading manipulations to lead qi out of the stomach or lead it
to Zusanli (St 36) and discharge it there. In case of insufficiency
of the spleen and stomach, add flat—palm and Vibrating and
quivering manipulations to emit qi to Zhongwan (Ren 12),
Pishu (UB 20) and Guanyuan (Ren 4) for 14 reapiratory cycles
respectively.
2. Qigong—Acupuncture
Insert the filiform needles into Neiguan (P 6), Zusanli (St
36) and Zhongwan (Ren 12) and emit qi and guide the
pathogenic qi to Neiguan (Ren 4) and Zusanli (St 36) with
“dragon-mouth hand gesture and pulling, leading and rotating
manipulations.
3. Self Qigong Exercise as Accessory Treatment
(1) The Exercise for Regulating the Stomach and Check­
ing the Adverse Flow of Qi Push with the face of the index,
middle and ring fingers from the sternal notch to the xiphoid
process 36 times, followed by kneading Shanzhong (Ren 17) 36
times. Then when exhaling, push with the four fingers or the
palm from the xiphoid process to the pubic symphysis along
the abdominal midline 36 times. Lastly push with the face of
the four fingers of both hands from Zhongwan (Ren 12)
obliquely to either side of the abdomen 36 times.
(2) The Exercise for Regulating the Chest, Abdomen and
Stomach to Send Down the Abnormally Ascending Qi
Take a lying or sitting posture, breathe naturally, close the
eyes slightly, expel distractions and relax all over. Take in a
—324—
breath while thinking “quiescence”, then exhale while thinking
“relaxation” to relax the chest and then the abdomen, for 14
respiratory cycles. Apply the same to relaxation of the lungs
and the stomach for 14 respiratory cycles to guide the
stomach-qi to descend.
Case One
Du, female, aged 6, came for the first visit on August 22,
1979.
Complaints The patient complainted of vomiting of
watery yellowish undigested food in frequent spells (more than
10 in a day) for five days, chest stuffiness, bitter mouth, dry
throat, vomiting after drinking water, listlessness and fidgets.
Gentamicin, and antiemetic drugs failed to take any effect.
Examination The abdomen was soft, liver impalpable,
the centre of the palms and soles hot, throat congested and
neck feeble. The tongue coating looked thin and white (thick
and yellow at the root), the pusle was slippery and the body
temperature 36.9 °C . Flat—palm detection revealed densed, tin­
gling and distending sensation of qi at the epigastric region.
Diagnosis Vomiting (Acute gastritis).
Treatment Pushing and kneading massage was carried
out on Tianzhugu (UB 10), Zusanli (St 36), Shanzhong (Ren
17), Zhongwan (Ren 12), Tianheshui (Extra, the medial aspect
of the forearm), Zusanli (St 36) and Neiguan (P 6), then emis­
sion of qi was conducted with flat-palm gesture and pushing,
rotating and leading manipulations toward these points and qi
was guided to flow along the Yangming Channels to the lower
and upper extremities.
Course of Treatment The patient took in 200 ml of water
■325—
immediately after ¿he first treatment and was told to take fluid
diet. All the symptoms disappeared and the patient recovered
after 3 sessions of treatment.
Case Two
Wang, male, a worker of 35 years old, came for the first
visit on October 27,1980.
Complaints Continous vomiting for more than half a
month; stomachache and vomiting due to consumption of al­
cohol, distention, discomfort and gravistatic pain in the
epigastric region after every meal accompanied by frequent
vomiting, borborygmus and intestinal flatus from anus; no his­
tory of other diseases.
“Examination Physical examination found abdominal
distention, tenderness below the xiphoid process, impalpable
liver and spleen, thick, greasy tongue coating and taut, slippery
pulse. Flat-palm detection revealed a sensation of stagnated,
densified qi at the epigastric region. X-ray film showed cross
conformation of the esophageal and gastric mucosa, double
magenblases and fluid levels with the greater gastric curvature
above the lesser. The position of the pyloric antrum was
vertically higher than the duodenal bulb, inverting the
duodenal bulb.
Diagnosis Vomiting (Volvulus of stomach).
Treatment Pushing; kneading rubbing and grasping ma­
nipulations were carried out on Lanmen (ileocecal junction),
the right Shiguan (K 18), Liangmen (St 21), Qihai (Ren 6),
Zusanli (St 36), Pishu (U B 20), Weishu (U B 21) and Jianjin^
(GB 21); qi is emitted toward these points with the flat-palm
hand gesture and the pushing, pulling and leading manipula-
—326—
tions, once a day.
Course of Treatment Vomiting and abdominal
distention were relieved after the first treatment. All the symp­
toms disappeared and the patient could take meals normally
after the fifth treatment. Reexamination by barium meal on
November 17,1980 revealed a normal stomach, and the patient
recovered completely.

Hiccup

Etiology
Hiccup is usually caused by spasm of the diaphragm due
to excessive intake of raw, cold or pungent food, emotional de­
pression, and adverse rising of the stomach-qi resulting from
liver—qi attacking the stomach.
Symptoms
Hiccup is continuous, usually lasting several minutes or
hours and then ceasing without treatment in the mild cases;
while in the severe cases, it may lasts days and nights, which se­
riously interferes with eating and sleep, cousing a state of utter
exhaustion in the patient . If hiccup occurs at a time when the
patient has been sick for a long time or in a state of severe
illness, it serves there as a sign of crisis which deserves special
attention.
Detection with the flat—palm hand gesture may gain a sen­
sation of densified and stagnated qi at the chest.
Treatment
1. Emission of Outgoing-Qi (Waiqi)
(1) Ask the patient to sit or stand, face south, relax and

— 327—
- take normal breaking. Pinch Zhongge (Extra, at the end of the
line between the first two segments of the middle finger of the
thumb side), press and knead Pishu (UB 20), Geshu (UB 17),
Shanzhong (Ren 17), Zhongfu (Lu 1) and Yunmen (Lu 2).
(2) Flat-palm hand gesture and pushing-pulling-leading
manipulation should be applied to emit qi towards Shanzhong
(Ren 17) and Rugen (St 18) and then, guide qi to flow down to
the lower limbs along the Stomach Channel of Foot—Yangm-
ing, which helps regulate the functional activities of qi. Still
then, emit qi toward Pishu (UB 20), Weishu (UB 21) and
Ganshu(UB 17) on the back, and guide qi to flow down to the
lower extremities along the Urinary Bladder Channel of
Foot—Taiyang.
(3) If the patient shows no improvement, emit qi again to­
wards the point Baihui (Du 20) and guide qi to flow to Dantian
along the Ren Channel with the flat- palm gesture and
pushing* pulling and leading manipulations.
2. Self Qigong Exercise As Accessory Treatment
Sit or stand facing south, keep the feet apart at
shoulder—width and relax the whole body. Then with
antidromic abdominal respiration, take a deep breath and dur­
ing exhaling guide qi to flow downward to Dantian and further
down to the point Dadun (Liv 1), for a period of 3 or 9
respiratory cycles.
Case
Liu, male, aged 36, came for the first visit on May 23,
1983.
Complaints Hiccup with frequent spells (more than 10 in
a day) for two days caused by cold, each spell lasting for 30 -
-328—
60 minutes, accompanied by insomnia, hypochondriac pain
and discomfort, chest stuffiness, pain in the upper abdomen,
lassitude and listlessncss.
Examination The tongue coating was thin and white and
the pulse deep and slow. Flat—palm detection revealed
densified and stagnated qi sensation at the Chest.
Diagnosis Hiccup (Phrenospasm).
Treatment Pressing and kneading were conducted on the
points Geshu (UB 17), Weishu (UB 21), Ganshu (UB 18),
Shanzhong (Ren 17), Huagai (Ren 20), Yunmen (Lu 2),
Zhongfu (Lu 1) and Zusanli (St 36) first, and then emission of
qi was carried out toward these points with the flat-palm hand
gesture and pushing, pulling and leading manipulátions.
Course of Treatment Recovery took place after the sec­
ond treatment.

Diarrhoea
Etiology
Improper diet and exopathogenic factors may cause
gastrointestinal dysfunction which results in diarrhoea. The
disease is most prevalent in summer and autumn when damp­
ness and heat, the two exopathogenic factors, are rampant. On
the other hend, deficiency of the spleen-yang and the
kidney-yang, the internal pathogenic factor, may also cause
chronic diarrhoea. An old saying holds that deficiency of the
kidney leads to frequent defecation, and deficiency of the
spleen impairs its normal function in transportation.
Symptoms
1. Diarrhoea Due to Cold

— 329—
i

Patients with diarrhoea due to cold generally suffer from

intestinal gurgling and abdominal pain, loose stool with
undigested food, watery stool, frequent clear urination, and
deep and slow pulse. Flat-palm detection often reveals
densified and cold qi sensation around the navel.
2. Diarrhoea Due to Heat
As for diarrhoea due to heat, the symptoms include foul
smelling, yellow and loose stool, burning sensation in the anal
area, thirst, restlessness, dark urine, frequent urination,
yellowish tongue coating and wiry and rapid pulse. Flat-palm
detection reveals densified, tingling, distending and hot qi sen­
sation around the navel.
.3. Diarrhoea at Dawn
Diarrhoea at dawn is due to weakness of kidney-yang
which results in indigestion of food. The patient usually
defecates (loose stool) 2 - 3 times every day before dawn.
Flat-palm detection may reveal cold and thin sensation of qi at
the navel and the lower abdomen.
Treatment
1. Emission o f Outgoing Q i (Waiqi)
(1) Carry out digital pressing on Pishu (U B 20), Weishu
(UB 21) and Dachangshu (UB 25) to open through the Shu
points (stream points). Then press and knead, with the tip of
the middle finger of the right hand, the point Lanmen (ileocecal
junction) while pressing the point Jiuwei (Ren 15) with the tip
of the middle finger of the left hand to help normalize the func­
tional activities of qi there.
(2) Apply flat-palm gesture and vibrating and quivering
manipulations to emit qi toward Zhongwan (Ren 12), Shenque

— 330—
(Ren 8) and Guanyuan(Ren 14) for 14 respiratory cycles
respectively. Then massage the abdomen 36 times (It has the ef­
fect of tonification in a deficiency syndrome and of purgation
in an excess one).
(3) Apply flat—palm gesture and pushing, pulling and
rotating manipulations to emit qi towards the abdomen and,
at the same time, guide qi to rotate clockwise or
counterclockwise, and then guide qi to flow downward
along the Stomach Channel.
(4) Push from the coccyx up to the seventh thoracic
vertebra with the face of the four fingers 300 times, then press
and knead the Urinary Bladder Channel (both sides) and the
point Zusanli (St 36).
Modification-. For patients with diarrhoea at dawn,
flat-palm gesture and pushing and leading manipulations
should be added to emit qi towards Mingmen (Du 4), Dantian
and Shenshu (UB 23) for 9 —10 respiratoty cyeles.For patients
with diarrhoea due to cold, add emission of qi to Pishu (UB
20), Shenque (Ren 8) and Guanyuan (Ren 4) with flat-palm
hand gesture and pushing and leading manipulations and heat
guidance of qi. For diarrhoea due to heat, add emission of qi to
Zhongwan (Ren 12) and Tianshu (St 25) with flat—palm ges­
ture, pulling and leading manipulations and the method of cold
guidance of qi, to guide the pathogenic qi along the Stomach
Channel of Foot-Yangming down to Zusanli (St 36), where it
is discharged.
2. Qigong-Acupuncture
Insert the filiform needles into Zhongwan (Ren 12),
Tianshu (St 25), Zusanli (St 36) and Neiguan (P 6). Then emit
%

qi to the pointy and guide qi to flow to Zusanli (St 36) and

Neiguan (P 6) with the dragon-mouth hand gesture and the
rotating, pulling and leading manipulations to get qi balanced
between the needles.
3. Self Qigong Exercise as Accessory Treatment
(1) Patients with diarrhoea due to heat may practise the
exercise of rubbing the abdomen and “hu” (exhaling) qbthose
with diarrhoea due to cold may practise the exercise of taking
yellow qi (Refer to “Gastralgia”).
(2) The Exercise of Automatic Circulation o f Qi for Re­
lieving Diarrhoea
Lie latericumbent, relaxed and quiet, with the breath even
and tongue rested against the palate. Lead qi to circulate with
-the navel as the centre. The moving starts during inhaling from
the point left of and beneath the navel clockwise to the point
right of and above the navel, and during exhaling, from this
point to the starting point to complete a counterclockwise cir­
cle. Guide the circulation of qi round the navel from the smal­
lest circle to the largest for 81 rounds. Continue the guidance of
qi from the largest circle to the smallest from the sides of the
abdomen to the navel for another 81 rounds. This procedure
requires the patient to contract the anus and abdomen during
inhalation and relax them during exhalation. Beginners of this
exercise may at first try to direct qi to rotate with the help of
respiration and the movement of the abdominal muscles. As
soon as they are skilled they will be able to direct the intrinsic
qi to rotate round the navel by will alone.
Case
Wang, female, aged 38, came for the first visit on June 20,

— 332—
1982.
Complaints Repeated diarrhoea (2 -t- 4 episodes a day)
for successive 8 years. Defecation was urgent with indigested
food. Other complaints included discomfort in the abdomen,
preference to warmth and aversion to cold, abdominal gurgling
and diarrhoea that would occur after intake of even a small
amount of cold food or drinks or even at the sight of them,
dribbling clear urine, insomnia and lassitude.
Examination Physical examination revealed emaciation,
cold extremities, pale complexion, soft abdomen with the liver
and spleen impalpable, pale tongue proper with thin, white
coating and deep, thready pulse. Flat-palm detection revealed
densified and cold sensation of qi at the abdomen.
Diagnosis Diarrhoea (Irritable / allergic colitis).
Treatment Emission of qi was carried out with flat-palm
gesture and pushing, rotating, leading and quivering manipula­
tions toward the points of Pishu (UB 20), Dachangshu (UB
25), Shenque (Ren 8), Guanyuan (Ren 4), Tianshu (St 25) and
Zusanli (St 36).
Course of Treatment On emitting qi to Shenque (Ren 8)
and Tianshu (St 25), the patient felt warmth on the abdomen
and a flow of warm qi descending to the lower extremities
along the Stomach Channel. Diarrhoea was relieved after the
first treatment and cured completely after 17 sessions of treat­
ment.
Constipation
Etiology
1. Constipation of Excess Type

333-
%

It is usuaiUy due to accumulation of heat in the stomach

and intestines caused by exuberance of yang in the body and
consumption of pungent or hot food, or due to impairment of
the body fluid and obstruction of fu-qi (qi of the hollow or­
gans) resulting from intense heat inside the body, or due to
stagnation of qi and failure of fluid transportation caused by
emotional depression.
2. Costipation of Deficiency Type
It is mostly seen in those who have just recovered from an
illness or have just given birth when they are still deficient with
qi and blood, or in those suffering from insufficiency of
yang—qi of the Lower-jiao and accumulation of yin—cold,
which makes it difficult for the intestine to perform normal
transporting function.
¡Symptoms
1. Constipation of Excess Type
Difficult defecation or reduced frequency of defecation
(once every 3 —5 or 6 - 7 days) of dry and hard stools, feverish
body, thirst, poor appetite, taut or slippery, replete pulse and
thin, greasy or yellow dry tongue coating. Flat- palm detection
may reveal stagnated, hot and distending sensation of qi.
2. Constipation of Deficiency type
Dry and hard stools hard to pass, pale and dim complex­
ion, mental fatigue and palpitation due to deficiency of qi, cold
pain in the abdomen, preference to warmth and aversion to
cold, feeble, thready or deep, slow pulse and pale tongue with
thin coating. Flat-palm detection may reveal sparse, cold, tin­
gling and distending and stagnated sensation of qi.
Treatment
— 334
—
1. Emission of Outgoing Q i (Waiqi)
(1) Press and knead Dachangshu (UB 25), Shenshu (UB
23) and the eight liao points of Shangliao (UB 31), Ciliao (UB
34), Zhongliao (UB 33) and Xialiao (UB 34) to break through
the Shu points (stream points). Then, push from the 4th
lumbar vertebva down to the end of coccyx 50 times.
(2) Break through the point Lanmen (Extra, ileocecal
junction) and Jiuwei (Ren 15) by pressing and kneading them
with the thumbs and the middle fingers of both hands. Then,
emit qi with flat—palm gesture and vibrating and quivering
manipulations towards the points Zhongwan (Ren 12) and
Liangmen (St 21) for 14 respiratory cycles, and emit qi with the
dragon-mouth hand gesture and vibrating and quivering ma­
nipulations towards the point Tianshu (St 25) for 14
respiratory cycles, followed by guiding qi to rotate
counterclockwise with the flat—palm gesture and rubbing ma­
nipulation.
(3) Emit qi with flam-palm gesture and pushing, pulling
and rotating manipula- tions to Zhongwan (Ren 12), Shenque
(Ren 8), Tianshu (St 25) and Guanyuan (Ren 4). Then guide qi
to rotate counterclockwise with rotating, quivering and leading
manipulations to facilitate the functional activities of qi and to
lead qi to flow to the lower extremities along the Stomach
Channel of Foot-Yangming.
Modification-. For treatment of constipation of excess type,
add emission of qi with flat-palm hand gesture, cold qi-guid-
ing method and counterclockwise rotating, quivering and lead­
ing manipulations for 14 respiratory cycles; for treatment of
constipation of deficiency type , add emission of qi with
— 335—
flat-palm hafid gesture, the method o f guiding water-qi
vib rating and quivering manipulations to Dantian asd ’
Shenshu (UB 23) for 8 or 16 respiratory cycles each.
2. Qigong-Acupuncture
Insert the filiform needles into Tianshu (St 25), Zhigou (SI
6), Shangjuxu (St 37) and Dachangshu (UB 25) and emit tf
with dragon—mouth pr bird-beak hand gesture and pushing,
pulling and rotating manipulations to regulate qi activities and
balance it between the needles.
3. Self Qigong Exercise as Accessory Treatment
(1) The Automatic Qi Circulation Exercise for Bowel
Movement
, Lie supine, relaxed and quiet, breathe evenly and put the
tongue against the palate. Taking the navel as the centre of a
dircle, move the abdominal muscles with qi following will. The
moving of qi starts during inhalation from the point right to
and beneath the navel clockwise to the point left to and above
the navel, and continues to flow forward during exhalation
back to the original point to complete the circle. Conduct the
moving of qi for 81 circles from the smallest circle at the navel
to the largest at the sides of the abdomen. Beginners of the ex­
ercise may at first try to direct qi to rotate with the help of res­
piration and the movement of the abdominal muscles. When
skilled, one will be able to guide qi to turn only by will.
(2) Patients with constipation of excess type may practise
the exercise of rubbing the abdomen and “ hu” (exhaling) qi;
and patients with constipation of deficiency type may practise
the exercise of taking yellow qi (Refer to “Gastralgia*).
Case
Zhang, female, 59, came for the first visit on October 23,

Complaints The patient complained of constipation for

successive 10 years, which was manifested as dry and hard
stools and difficulty in defecation (once every 3 - 4 days), ac­
companied by dizziness, dryness in the mouth and
hypertension for many years.
Examination Physical examination revealed flushed
complexion, fat physique, reddish tongue proper with thin yel­
low coating and taut pulse, and blood pressure of 140/ 100
mmHg. Flat-palm detection revealed densified, distending and
tingling sensation of qi.
Diagnosis Constipation (Senile constipation).
Treatment Emission of qi was conducted with the
flat-palm hand gesture and counterclockwise pulling, leading
and quivering manipulations toward Dachangshu (UB 25),
Mingmen (Du 4), Tianshu (St 25), Shenque (Ren 8), Daheng
(Sp. 15) and Zusanli (St 36).
Course of Treatment Stools became soft and bowel
movement smooth after the first treatment. The disease was
completely cured after the second treatment. Follow-up visit in
1982 found no relapse.

D ysentery

Etiology
1. Dysentery of Damp-heat Type
It is due to impairment of qi and blood of the intestines
caused by retention of dampness and heat in the stomach and

— 337
intestines Resulting from invasion of the body by
summer-darhp-heat (an exgenous factor) or from intake of
raw and cold food (an endogneous factor).
2. Dysentery o f Cold-damp Type
It is due to retention of cold-dampness in the intestines
caused by cold invasion in summer or by careless intake of raw,
cold and contaminated food.
3. Chronic Dysentery (Persistent Dysentery)
It often results from prolonged duration of dysentery
when the pathogenic factors linger, causing insuffiency of qi of
the Middle-jiao and failure of the stomach and spleen to
transport, or causing damage of the primordial energy,
^insufficiency of the kidney—qi and weakened body resistance to
prevailing pathogenic factors.
Symptoms
1. Dysentery o f Dam p-heat Type
It is characterized by abdominal pain, bloody mucous
stools, tenesmus, burning sensation of the anus, scanty dark
urine, yellowish greasy tongue coating and slippery, rapid
pulse. Flat-palm detection may reveal deeply stagnated, dry
and hot and strongly distending sensation of qi at the
abdomen.
2. Dysentery of Cold-damp Type
It is characterized by passage of whitish purulent stools,
preference to warmth and aversion to cold, distending stress of
the epigastrium, flat taste in the mouth, absence of thirst,
whitish greasy tongue coating and soft, rapid or soft, slow
pulse. Flat—palm detection often reveals densified, cold, tin­
gling and distending and stagnated sensation of qi at the ab-
domen.
3. Chronic Dysentery (Persistent Dysentery)
This is the type of dysentery with a chronic course and a
tendency of relapse characterized by lassitude and preference to
lying in bed, tenesmus, pale tongue peoper with greasy coating
and soft, thready or feeble, large pulse. Flat—palm
detectionoften reveals thin, tingling of tensified, cold sensation
of qi at the abdomen.
Treatment
1. Emission o f Outgoing Qi (Waiqi)
(1) Conduct digital kneading first on the points Pishu (UB
20), Weishu (UB 21) and Dachangshu (UB 25) to open the Shu
points at the back; then press- knead Lanmen (Extra,ileocecal
junction) with the middle finger of the right hand while
press—knead Jiuwei (Ren 15) with that of the left to facilitate
the qi activities there; then press-knead Zhongwan (Ren 12),
Tianshu (St 25) and Guanyuan (Ren 14).
(2) Emit qi with middle-finger-propping hand gesture
and vibrating and quivering manipulations to Zhongwan (Ren
12), Tianshu (St 25) and Guanyuan (Ren 14) for 14 respiratory
cycles each. Then rub the abdomen 36 times (this has the effect
of tonification in deficiency syndrome and of purgation in ex­
cess syndrome).
(3) Guide qi to flow clockwise and counterclockwise for 81
respiratory cycles respectively with flat—palm hand gesture and
pushing, pulling, rotating and leading manipulations.
(4) Emit qi with the flat-palm gesture and pushing and
leading manipulations to Pishu (UB 20), Weishu (UB 21) and
Dachangshu (UB 25), then guide qi downwards to the lower
— 339—
extremities along the Urinary Bladder Channel of Foot-
/
Taiyang.
Modification-. Add the method of heat-guidance of qi to
treatment of dysentery of cold- damp type and cold-guidance
of qi to treatment of damp-heat type. For chronic type, add
flat-palm gesture and pushing and leading manipulations to
emit qi to Dantian, Mingmen (Du 4), Weishu (UB 21) and
Pishu (UB 20) and guide the channel qi toward the lower ex­
tremities to balance qi.
2. Qigong-Acupuncture
Insert the filiform needles into Hegu (LI 4), Tianshu (St
25) and Shangjuxu (St 37). Then guide the pathogenic qi of the
patient to go out from these points with dragon-mouth or
bird-mouth hand gesture and pushing, rotating and leading
*■
manipulations.
3. Self Qigong Exercise As Accessory Treatment
(1) The Exercise for Guiding Qi to Rotate Automatically
Lie supine, relaxed and quiet. Get the breath even and the
tongue against the palate. Taking the navel as the centre of a
circle, move the abdominal muscles with qi following will. The
moving of qi starts during inhalation from the point right to
and beneath the navel clockwise to the point left to and above
the navel, and continues to flow clockwise during exhalation to
the original point to complete the circle. Conduct the moving
of qi for 81 circles from the smallest circle at the navel to the
largest at the sides of the abdomen, then guide qi to rotate
counterclockwise for another 81 circles in the same way. Be­
ginners of the exercise may at first try to direct qi to rotate with
the help of respiration and the movement of the abdominal
—340—
muscles. When skilled, one will be able to guide qi to turn only
by will. The above method is suitable for chronic dysentery.
Patients with dysentery of cold-damp type should guide qi to
rotate only clockwise for 81 circles and those with dysentery of
damp-heat type, only counterclockwise for 81 circles.
(2) The Turbidity Elimination Exercise (Dihui Gong)
Take a sitting or lying posture. Relax all over with the
tongue against the palate, the eyes slightly closed, and the
breath even.
Imagine that qi whirls in by mouth via stomach and circu­
lates in void to make the genuine qi fill the large intestine and
drive the virulent heat—evil to wind from left to right clockwise
and revolve through the intestines, and then come out of the
anus. Then inhale and contrat the anus gently to close it. Guide
the genuine qi to wind from right to left counterclockwise in
the opposite direction through the intestines and finally come
out from the upper orifice of the stomach. Repeat the proce­
dures 5 —10 times.
After the exercise, concentrate the mind on Dantian for a
moment to get the genuine qi back to its origin, then rub the
abdomen gentally with the hands to end the exercise.

Disorders of the Biliary Tract

Etiology
Disorders of the biliary tract mainly include cholecystitis,
cholelithiasis and ascariasis of the biliary tract. Traditional
Chinese medicine holds that the first two diseases belong to the
category of “hypochondriac pain” or “jaundice”, while the last

— 341—
is called “biliaty ascariasis”. These disorders are mainly caused
by mental depression, excessive intake of fatty food,
exopathogenic invasion, stagnation of gallbladder—qi and fail­
ure of biliary dredge resulting frotó stagnation of dampness
and heat and obstruction by ascarid. Though causes and symp­
toms of these disorders are different, qigong exercise for them
and treatment with outgoing-qi are almost the same.'That is
why they are jointly introduced hereof as one.
Symptoms
The onset of these disorders are usually acute, and pain is
felt on the right upper abdomen and on the right
hypochondrium. Other symptoms are nausea, vomiting,rigor,
high fever, yellow stained skin and sclera, or whitish-grey stool
when the biliary tract is completely blocked, and tenderness of
the gallbladder when breathing deeply. Patients with biliary
ascariasis may feel severe colic or a tearing pain below the
xiphoid process. The pain is so severe that the patient is wet
with sweat, accompanied by nausea and vomiting. If the
ascarid has withdrawn from the biliary tract, the pain is re­
lieved immediately but can recur intercurrently. If the ascarid
has moved completely into the gallbladder, the pain becomes
continuous and distending; jaundice, rigor and high fever may
appear; tenderness on the right part of the xiphoid process may
be felt upon deep pressing.
Flat-palm detection may reveal stagnated, hot, cold,
densified and strong tingling sensation of qi at the gallbladder
area.
Treatment
l.Em ission of Outgoing-qi(W aiqi)
— 342—
(1) With the patient in a sitting posture, press and knead
the points Pishu (UB 20), Weishu (UB 21), Ganshu (UB 18),
Danshu (UB 19), and Dannang (Extra, a point of tenderness 2.
cun below the point Yanglingquan, GB 34). Stress is laid on
the points of the right side.
(2) Emit qi towards the gallbladder area of the front side
for 24 respiratory cycles with the flat-palm hand gesture and
pushing, pulling, quivering and leading manipulations. Then
pulling and leading manipulations should be used to guide qi to
flow downward to the lower extremities along the Gallbladder
Channel of Foot-Shaoyang and the Stomach Channel of
Foot—Yangming to promote the circulation of gallbladder—qi
and regulate qi by relieving epigastric distention and regulating
the stomach.
(3) Emit qi towards the points Pishu (UB 20), Weishu (UB
21), Ganshu (UB 18), Danshu (UB 19) and Dannang (Extra)
on the right side of the body for 28 respiratory cycles, then emit
qi towards the pain location at the front side of the body for 28
respiratory cycles with the flam-palm hand gesture and vi­
brating and quivering manipulations.
(4) Press the point Danshu (UB 19) on the right side for 12
respiratory cycles. Press and knead downward along the
Urinary Bladder Channel of F o o t- Taiyang on the two sides of
the back and waist 3 times.
Modification-. For treatment of ascariasis of the biliary
tract, rubbing the abdomen counterclockwise 81 times should
be included. Cholelithiasis and cholecystitis are often treated by
guiding qi downward to the lower extremities along the Liver
Channel and the Gallbladder Channel and by balancing the qi

— 343—
%

activities between the upper and lower and the left and the
right.
2. Qigong-Acupuncture
Insert the filiform needles into Neiguan (P 6)»' Danshu (UB
19), Dannang (Extra), Yanglingchuan (GB 34) and Zusanli (St
36) and emit qi toward the needles with the dragon-mouth or
bird-beak hand gesture and pushing, pulling, quivering and ro­
tating manipulations to get qi balanced between them.
3. Self Qigong Exercise as Accessory Treatment
(1) Rubbing the Chest and “Xu” Qi
Taking a standing or sitting posture. Put the palms against
the hypochondria and guide qi slowly to the hypochondria dur­
ing inhaling, and during exhaling, utter “xu" while rubbing the
hypochondria gently with the palms. Do the exercise 10 or 20
“respiratory cycles.
(2) Relaxation of the Liver and Gallbladder
Pratise relaxation exercise with a lying or sitting posture.
Inhaling, think the word “quiescence” and exhaling, the word
“relaxation” to relax in sequence from the head, chest and ab­
domen, back and waist, the upper limbs and the lower limbs,
and then the liver and gallbladder, for 14 or 28 respiratory cy­
cles respectively.
Case
Zhao, male, 43 years old, came for the first visit on April
6,1983.
Complaints The patient complained of pain in the
gallbladder region for two months, characterized by abdominal
distention, persistent dull pain in the right hypochondrium,
burning sensation in the stomach, nausea, belching, indigestion

— 344—
which may be aggravated by intake of fatty food, and discom­
fort in the right-upper limb, Administration of traditional
drugs yielded no apparent effect.
examination There were tenderness and percussing pain
in the right-upper abdomen and reddish tongue proper with
thin, yellow coating. Flat-palm detection revealed hot, tingling
and densified qi sensation at the right—upper abdomen.
Ultrasonogram showed inflated gallbladder with dysfunction
of contraction.
Diagnosis Cholecystitis (the hyperactive liver—qi at­
tacking the stomach).
Treatment Emission of outgoing—qi was performed with
flat-palm hand gesture and pushing, pulling, quivering, ro­
tating and leading manipulations toward Ganshu (UB 18),
Danshu (UB 19), Zhangmen (Liv 13), Qimen (Liv 14),
Yanglingquan (G B 34), Liangmen (St 21) and Zusanli (St 36).
Course of Treatment Nausea and vomiting occurred
immediately after guiding qi to turn clockwise was performed
with the qi-guiding method of making three points circular. So
guiding qi to turn counterclockwise was taken instead in com­
bination with guiding qi to go downwards to the lower extremi­
ties along the Liver Channel and the Stomach Channel, which
resulted in a comfortable sensation in the abdomen. All the
symptoms disappeared after 6 times of treatment, and with 3
more times of treatment for consolidation of the effect, the pa­
tient recovered completely.

Abdominal Pain

Etiology

— 345—
1. Abdominal Pain Due to Internal Accumulation o f Cold
The pain is induced by cold which may either accumulates
internally due to excessive intake of raw or cold food or due to
invasion of the navel by pathogenic cold during careless sleep­
ing in the open.
2. Abdominal Pain Due to Dysfunction o f the Spleen-Yang
In those who are usually deficient in yang—qi and weak in
digestive functions, pain often occurs following invasion, no
matter how mild it may be, by cold, or following starvation,
overeating and over-exertion.
3. Abdominal Pain Due to Stagnation o f Food
The pain is induced by stagnation of qi resulting from mu­
tual interference between the clear and turbid qi caused by fail­
ure of the stomach and intestines to digest and transport.
Symptoms
1. Abdominal Pain Due to Internal Accumulation of Cold
The pain occurs abruptly manifested as pain which may be
relieved by defecation warm, the stools are and loose and there
is, white tongue coating and deep, tense pulse. Flat-palm de­
tection may reveal densified, cold and stagnated sensation of qi
at the painful region.
2. Abdominal Pain Due to Dysfunction of the Spleen-Yang
It is characterized by continuous recurrent pain which may
be relieved by pressure, loose stools, mental fatigue, aversion to
cold, thin white tongue coating and deep, thready pulse.
Flat-palm detection may reveal thin, cold and tingling sensa­
tion of qi at the painful region.
3. Abdominal Pain Due to Stagnation of Food
It is characterized by gastric and abdominal distention, se-
—346—
vere tenderness, aversion to food, acid regurgitation, greasy
tongue coating and slippery pulse. Flat-palm detection may
reveal intensified, stagnated, heavy and distending sensation of
qi at the painful region.
Treatment
1. Emission of Outgoing-qi (Waiql)
(1) Knead Lanmen (Extra, ileocecal junction) first to open
the point,then press- knead Pishu (UB 20), Weishu (UB 21)
Zhongwan (Ren 12), Tianshu (St 25) and Zusanli (St 36).
Press-knead along the Urinary Bladder Channel of F o o t-
Taiyang on the back and waist from the upper to the lower 3 —
5 times to open the Shu points.
(?) Emit qi with flat-palm hand gesture and vibrating and
quivering manipulations toward Zhongwan (Ren 12), Tianshu
(St 25), Pishu (UB 20) and Weishu (UB 21), then guide qi with
pushing, pulling and leading manipulations to go from the ab­
domen and back toward the lower extremities along the Stom­
ach Channel of Foot-Yangming and the Urinary Bladder
Channel of Foot-Taiyang to make qi of the two channels bal­
anced between the upper and the lower.
(3) Emit qi with flat-palm hand gesture and pushing, pul­
ling and fixing manipu— lations toward Zhongwan (Ren 12)
and Tianshu (St 25) for 14 respiratory cycles, then with pulling
and leading manipulations, guide qi of the patient to flow to
the lower extremities along the Stomach Channel of
Foot-Yangming to get qi balanced between the upper and the
lower.
(4) Taking the navel as the centre, rub the abdomen with a
flat-palm for 81 respiratory cycles.
— 347—
*

Modification-. In case of abdominal pain due to internal

accumulation of cold, add the method of heat-guidance of qi
and guidance of fire-qi; in cáse of pain due to dysfunctidn of
the spleen-yang, add heat-guidance of qi to emit qi to Pishu
(UB 20), Weishu (UB 21) and Mingmen (Du 4); in case of pain
due to stagnation of food, add emission of qi with flat-palm
hand gesture and rotating and leading manipulations to
Zhongwan (Ren 12), Tianshu (St 25) and Quanyuan (Ren 4),
to facilitate qi activities of the patient in the upper and the low-

2. Qigong-Acupuncture
Insert the filiform needles into Zhongwan (Ren 12),
duanyuan (Ren 4), Tianshu (St 25) and Zusanli (St 36), then
emit qi toward the needles with dragon-mouth or bird-beak
hand gesture and pulling and rotating manipulations, to get qi
balanced between the needles.
3. Self Qigong Exercise as Accessory Treatment
(1) The Abdominal Exercise for Regulating Qi
Rest the right palm on Zhongwan (Ren 12) and knead
clockwise and counter- clockwise 36 times respectively, then
knead around the navel clockwise and counterclockwise
respectively 36 times each way. PUsh with the four fingers of
both hands from the xiphoid process to the pubic symphysis
along the abdominal midline during exhaling 36 times. Lastly,
overlap the hands (the right over the left in male and vice versa
in female), apply them to the midpoint of the lower abdomen
and knead clockwise and counterclockwise 36 times
respectively.
(2) The Exercise of Guiding Qi to Rotate Automatically
— 348
(Refer to “Dysentery”)
(3) The Exercise of Taking Essence from the Sun (Cai
Rijinghua Gong)
The exercise should be done when the sun rises from the
horizon.
Stand facing the sun, quiet and relaxed, with the breath
even, distractions expelled and eyes slightly closed (not too
tightly closed so that the soft, reddish sunlight can be seen). In­
hale the sun essence naturally and fill the mouth with it mental­
ly. Stop inhaling and tranquilize the mind, and swallow the es­
sence slowly during exhaling down to Dantian. Do the inhaling
and swallowing 9 or 18 times.
This exercise is suitable for patients suffering from
dysfunction of the spleen—yang with aversion to cold.

Palpitation

Etiology
Several factors contribute to palpitation. In patients suf­
fering from deficiency of qi and blood and insufficiency of
heart—energy, palpitation may occur following sudden mental
irritation. It may also be caused by deficiency of the
heart-blood that fails to nourish the heart. Internal disturb­
ance by phlegm- fire and disorder of heart—energy may also
give rise to palpitation. Another causing factor is the
dysfunction of heart-yang that leads to fluid retention.
Symptoms
The patient may note unduly rapid heart beat accom­
panied, in case of deficiency of heart-energy, with pallor, rest-

— 349—
less sleep at night, dizziness and vertigo, light red tongue prop­
er and thready, feeble pulse¡ in case of internal disturbance of
phlegm—fire, with fidgets, dreaminess, yellow tongue coating
and slippery, rapid pulses and in case of fluid retention, with
epigastric stuffiness, dizziness, salivation, mental fatigue, white
tongue coating and taut, slippery pulse. Flat-palm detection
may reveal densified, stagnated, tingling or sparse sensation of
qi at the precordial region.
Treatment
1. Emission of Outgoing-qi (Waiqi)
(1) First, press-knead Xinshu (UB 15), Ganshu (UB 18),
Shanzhong (Ren 17), Jiuwei (Ren 15) and Lanmen (Extra 33)
to get these points open.
(2) Emit qi with middle—finger-propping or sword—fin­
gers hand gesture and vibrating and quivering manipulations to
Xinshu (UB 15), Ganshu (UB 18), Shanzhong (Ren 17) and
Jiuwei (Ren 15) for 6 or 12 respiratory cycles each. Then guide
qi back to Dantian.
(3) Emit qi to the precordial region with flat—palm hand
gesture and pushing, pulling and leading manipulations. Then
guide the channel qi to circulate to the fingertips along the
Heart Channel of Hand—Shaoyin and the Pericardium Chan­
nel of Hand-Jueyin, to balance qi between the upper and the
lower.
Modification-. In case of insufficiency of the heart-blood,
emission of qi to Geshu (UB 17) and Pishu (UB 20) with
flat-palm gesture and pushing and fixing manipulations may
be added for 6 or 12 respiratory cycles. In case of internal dis­
turbance of phlegm-fire, add emission of qi to Zhongwan (Ren
—350—
12) and Fenglong (St 40) with middle-fmger-propping hand
gesture and vibrating and quivering manipulations, and guid­
ance of qi from Zhongwan (Ren 12) to Fenglong (St 40) with
pulling and leading manipulations. In case of fluid retention,
add emission of qi to Weishu (UB 21) and Sanjiaoshu (UB 22)
for 14 or 24 respiratory cycles with flat-palm hand gesture and
pulling and leading manipulations.Then guide qi to flow to the
point of Weizhong (UB 40) along the Gallbladder Channel of
Foot-Taiyang to balance qi.
2. Qigong-Acupuncture
Insert the filiform needles into Xinshu (UB 15), Juque
(Ren 4), Shenmen (H 7) and Neiguan (P 6) and emit qi toward
the needles with dragon-mouth or bird-beak hand gesture and
pushing, pulling and rotating manipulations to get qi balanced
between the points.
3. Self Qigong Exercise as Accessory Treatment
(1) The Exercise of Taking Red Qi
Take a sitting or lying posture. Relax all over, breathe
naturally, expel distractions.
First, tap the upper and lower teeth together 36 times
while stiring the saliva in the mouth with the tongue. Swallow
the saliva 3 times after the tapping and send it mentally down
to Dantian. Then imagine red qi.Inhale the red qi nasally and
fill the mouth with it. Send the red qi slowly down to the heart
and then to Dantian during exhaling to get the heart and kid­
ney coordinated and then all the channels of the body commu­
nicated with each other. Do this 7 or 14 times.
This exercise is suitable for treatment of palpitation due to
insufficiency of the heart-blood.
— 351
%

(2) The E x c is e of Rubbing the Chest and “Ke’ Qi

Tap the teeth and stir the saliva with the tongue as pre­
scribed above. After the saliva is swallowed, put the left palm
against the precardium and inhale slowly followed by slow ex­
hale while pronuncing “ke”. This is suitable for treatment of re­
tention of phlegm-fire and fluid.
(3) The Exercise of Invigorating the Heart and Guiding Qi
Take the standing or the sitting posture, relax all
over,breathe naturally, stick the tongue against the palate. Put
the two palms together gently and set them in front of the
chest. Keep in “quiescence” for a moment. Then abduct the
palms, the two arms stretching to the back along the sides of
the body. Keep still for a moment. Turn the palms upwards
and lift them beside the chest. Stretch the hands slowly for­
wards with force focused on the tips of the middle fingers.
Clench the fists as if dragging some heavy things. Pull the fists
backward along the sides of the body. Turn the palms and
arms inward and set the palms closed in front of the chest to
end the exercise. It is indicated for palpitation of various
causes.
Case
Yan, aged 29, came for the first visit on July 15, 1983.
Complaints Palpitation for a year manifested as
self—noted irregular heart rate and paulocardia, cardiac
distress, lassitude, restless sleep at night, dizziness, vertigo and
listlessness.
Examination Clinical findings showed pale tongue prop­
er with thin, white coating and knotted pulse. Flat-palm detec­
tion revealed densified and slight tingling sensation of qi at the
— 352—
precordial region. Auscultation found accentuation of the first
heart sound and weakening of the second.
Electrocardiographic examinaton showed ventricular
extrasystole.
Diagnosis Palpitation (Ventricular extrasystole).
Treatment Emission of outgoing-qi was performed with
flat-palm hand gesture and pushing, pulling, quivering and
leading manipulations toward the points of Shanzhong (Ren
17), Huagai (Ren 20), Dazhui (Du 14), Xinshu (U B 15), Geshu
(U B 17) and Neiguan (P 6).
Course of Treatment The palpitation was alleviated and
sleep improved after being treated for twice. All the symptoms
disappeared after 15 times of treatment. Electrocardiographic
examination revealed normal heart function.

Dysuria

Etiology
Dysuria is termed “ Longbi” in traditional medicine and
uroschesis in modern medicine. It is often caused by blockage
of the urinary tract due to the downward flow of
damp-heat,or by disorder of the activities of qi (vital energy)
due to insufficiency of kidney-yang and decline of fire from
Mingmen (Du 4, the gate of life).
Symptoms
The disease is manifested by distention and pain in the
lower abdomen, difficult urination though the patient may
have strong desire for urination, accompanied with timidness,
weakness of the extremities and deep, thready and weak pulse

— 353—
%

in case of insufficiency of kidney—qi, and with thirst but no de­

sire for drinking, yellow tongue coating and rapid pulse in case
of downward flow of damp-heat. Flat-palm detection may re­
veal densified, stagnated, tingling and heavy qi sensation at the
lower abdomen.
Treatment
1. Emission of O utgoing-qi (Waiqi)
(1) Push the medial aspect of the thigh from the knee to
the groin 300 times. Press—knead Baliao (the Eight Liao
Points), Guanyuan (Ren 4) and Zhongji (Ren 3),
(2) Emit qi to the prominence of the lower abdomen with
flat—palm hand gesture and vibrating and quivering manipula­
tions for 14 or 28 respiratory cycles, then emit qi to the lower
abdomen while guiding qi to flow along the Spleen Channel of
Foot—'Taiyin to Sanyinjiao (P 6) with pushing and leading ma­
nipulations for 6 or 12 times.
Modification-. In case of insufficiency of kidney-qi, add
emission of qi to Shenshu (U B 23) and Mingmen (Du 4) with
flat-palm gesture and pushing and fixing manipulations for 11
or 22 respiratory cycles. In case of downward flow of
damp-heat, add flat-palm gesture and pulling and leading
manipulations to emit qi to Zhongji (Ren 3) while guiding qi to
flow along the Spleen Channel of Foot—Taiyin to
Yanglingquan (GB 34) in the lower limb for 11 or 22
respiratory cycles.
2. Qigong-Acupuncture
Insert the filiform needles into Zhongji (Ren 3) and
Sanyinjiao (Sp 6). Emit qi toward the needles with
dragon—mouth hand gesture and pushing and pulling manipu-
— 354—
lations. Then pull and lead qi in Sanyinjiao (Sp 6) to flow
downward-
3. Self Qigong Exercise as Accessory Treatment
Push-rub with the two palms the lumbosacral portion
from the upper to the lower 300 times. Then apply the palms
(overlapped) against the lower abdomen, and rub clockwise
while relaxing the anus and abdomen during exhaling, and stop
rubbing and contract the abdomen slightly during inhaling, for
14 or 28 respiratory cycles.

Enuresis

Etiology
It is mostly due to dysfunction of the urinary bladder
caused by failure of the kidney and Sanjiao (the three warmers)
to control fluid metabolism.
Symptoms
The disease is characterized by involuntary discharge of
urine during sleep at night, even several times a night in severe
cases. It occurs most commonly in children over the age of
three. Enuresis or incontinence of urine in adults is accom­
panied with listlessness and emaciation. Flat-palm detection
often reveals densified,cold and tingling sensation of qi at
Shenshu(UB 23), Mingmen (Du 4) and the lower abdomen.
Treatment
1. Emission of Outgoing-qi (Waiqi)
(1) Press—knead Pishu (UB 20), Shenshu (UB 23),
Sanjiaoshu (UB 22), Mingmen (Du 4) and Sanyinjiao (Sp 6)
first.
(2) Emit qi with flat-palm hand gesture and vibrating and

355—
quivering manifyila—tions to Mingmen (Du 4), Shenshu (U B
23) and Dantian for 11 or 22 respiratory cycles and ¡guide qi
with pushing and leading manipulations to the lower extremi­
ties along the Spleen Channel of Foot-Taiyin and the Kidney
Channel of Foot-Shaoyin to get qi regulated between the up­
per and lower. '
(3) Emit qi to Dantian with flat-palm hand gesture and
pushing and leading manipulations. Push clockwise to lead the
circulation of qi.
2. Qigong-Acupuncture
Insert the filiform needles into Guanyuan (Ren 4), Zhongji
(Ren 3), Baihui (Du 14) and Sanyinjiao (P 6). Emit qi and
guide qi to circulate clockwise with dragon—mouth hand ges­
ture and pushing and leading manipulations to get qi activities
balanced between the needles.
3. Self Qigong Exercise as Accessory Treatment
Practise “the Exercise for Strengthening the Kidney and
Arresting Urine".
Stand erect, make fists and apply them against the soft
parts at the sides of the waist and turn the waist clockwise and
counterclockwise 6 times each. Then take the sitting posture.
Put the two hands on the sides of the waist and rub from above
to below 36 times. Hold the scrotum with the right hand, apply
the left palm to the pubes inferior to the pubic symphysis.
Move the two hands up and down simultaneously 81 times.
Change hands and do the same for another 81 times.

Insomnia

Etiology

— 356—
The disease is caused by insufficient generation of blood
due to impairment of the spleen-qi and malnourishment of the
heart-energy due to deficiency of heart-blood resulting from
anxiety and over-fatigue; or by irritability due to
incoordination between the heart and the kidney resulting from
impairment of the kidney by excessive sexual life; or by
irritability due to emotional depression; or by incoordination
between the spleen and the stomach resulting from improper
diet.
Symptoms
The main symptom is inability to sleep, which, based on
different conditions of illness, may be further classified as
inability to get into sleep at the beginning, abnormal waking
and inability to fall asleep after waking. The accompanying
symptoms vary with the causes of the disease. Insomnia due to
deficiency of the heart and the spleen is manifested by palpita­
tion, dizziness, vertigo, perspiration and thready and feeble
pulse; that due to kidney deficiency is manifested by dizziness,
involuntary seminal emission, soreness of loins, reddish tongue
proper and thready and rapid pulse; and that due to emotional
depression, by discomfort in the epigastrium, belching and acid
regurgitation, thick, greasy tongue coating and slippery pulse.
Flat-palm detection may reveal thin, tingling and cold sensa­
tion of qi around the body in case of deficiency of the heart and
the spleen, and densified, scattered, tingling and distending sen­
sation of qi at the head, hypochondria and epigastrium in case
of other types.
Treatment
1. Emission of Outgoing-qi (Waiqi)
— 357—
%

(1) Knead; Lanmen (Extra), Zhongwan (Ren 12) and

Guanyuan (Ren 4); Push Tianmen (St 25) and Kangong
(Extra); knead Taiyang (Extra 2); knead digitally Pishu (UB
20), Weishu (UB 21), Ganshu (UB 18), Danshu (UB 19) and
Zusanli (St 36); and press—knead the Urinary Bladder Channel
of both sides.
(2) Emit qi with flat-palm gesture and vibrating manipu­
lation to Baihui (Du 20), Dazhui (Du 14), Mingmen (Du 4),
Zhongwan (Ren 12) and Guanyuan (Ren 4) for 9 or 18
respiratory cycles each; emit qi with the middle-finger—prop­
ping gesture and vibrating and quivering manipulations to
Zhongwan (Ren 12) for 9 respiratory cycles; and emit qi to
Báihui (Du 20) and Dantian with the hand off patient's body
.surface with flat-palm gesture and pushing and leading ma­
nipulations, and guide qi to circulate along the Ren Channel.
(3) Emit qi to Touwei (St 8) with flat-palm gesture and
pushing, pulling and leading manipulations, and guide qi to­
ward Zusanli (Sp 36) along the Stomach Channel of
Foot—Yangming to balance qi.
Modification: For treatment of insomnia due to deficiency
of the heart and the spleen, add flat-palm gesture and pushing
and leading manipulations to emit qi to Xinshu (UB 15) and
Pishu (UB 20) and to guide qi downward along the Urinary
Bladder Channel of Foot-Taiyang. For insomnia due to kid­
ney deficiency, add flat-palm gesture and pushing and quiv­
ering manipulations to emit qi to Shenshu (UB 23) and
Mingmen (Du 4). For insomnia due to emotional depression,
add flat—palm gesture and pulling and leading manipualtions
to emit qi toward Qimen (Liv 4) and Zhangmen (Liv 3) and to
—358—
guide the channel qi downward to the lower extremities along
the Liver Channel of Foot-Jueyin and the Gallbladder Chan­
nel of Foot—Shaoyang. And for insomnia due to
incoordination of the spleen and the stomach, add middle-fin­
ger-propping hand gesture and vibrating and quivering ma­
nipulations toward Zhongwan (Ren 12), Liangmen (St 21) and
Zusanli (St 36).
2. Qigong-Acupuncture
Insert the filiform needles into Zhongwan (Ren 12),
Shenmen (H 7),Sanyinjiao (Sp 6) and Zusanli (St 36) and emit
qi toward the needles with dragon—mouth hand gesture and
pushing and leading manipulations to balance qi between the
points.
3. Self Qigong Exercise as Accessory Treatment
(1) The Psychosomatic Relaxation Exercise
Take a sitting or lying posture. Relax the whole body step
by step by means of concentrating the mind on one part after
another, while saying “relax” silently, in the order of the head,
shoulders, upper limbs, back, waist, hips, chest, abdomen and
the lower limbs. Carry out the relaxation 3 —5 times with natu­
ral respiration.
(2) The Qi Circulation Exercise
Take a sitting or lying posture with breath even, mind
concentrated on Dantian and distractions expelled. When a
flow of hot qi is felt accumulating in Dantian and rushing to­
ward the coccyx, take antidromic respiration and lead qi to go
upwards from the coccyx to Baihui (Du 20) along the Du
Channel and then to go downwards via the chest and abdomen
and finally back to Dantian along the Ren Channel, to com-
— 359—
%

píete a “small circle of qi”, which is followed by concentration

of the mind on Dantian for a while before ending the exercise.
Case
Meng, female, a 22 year old typist, came for the first visit
on April 9,1983.
Complaints The patient complained Of suffering from
insomnia for more than a year, which was manifested as
inability to sleep, dreaminess, palpitation, irritability,
aching-pain and discomfort all over the body, dizziness, heavy
sensation in the head, bitterness in the mouth, dryness of the
eyes, perspiration, shortness of breath and lassitude of the ex­
tremities.
. Examination Physical examination found thin, white
tongue coating and deep, thready and feeble pulse. Flat-palm
detection revealed thin and slightly cold sensation of qi at the
chest and head. Electrocardiographic and electro-
encephalographic examinations showed no abnormalities.
Diagnosis Insomnia (Functional disturbanc of
vegetative nerves).
Treatment Emission of qi was conducted to Tianmen
(Extra), Yin tang (Extra 1), Taiyang (Extra 2), Pishu (UB 20)
and Xinshu (UB 15) with flat-palm and middle-finger-prop­
ping hand gestures and pushing, pulling, leading and quivering
manipulations.
Course of Treatment On receiving outgoing-qi, the pa­
tient presented involuntary forward and backward bending
and turning of the body. Recovery took place after 5 times of
treatment.

— 360—
Seminal Emission

Etiology
Seminal emission falls into two kinds,nocturnal emission
and spermatorrhoea. Nocturnal emission is usually caused by
excess of ministerial lire, exuberance of the heart-yang, defi­
ciency of kidney—yin, overstain and breakdown of the normal
physiological coordination between the heart and the kidney,
while spermatorrhoea is caused by failure of the kidney in stor­
ing reproductive essence and incompetence of orifice for keep­
ing seminal fluid, which is a more knotted syndrome than the
former.
Symptoms
1. Nocturnal Emission
It refers to ejaculation when dreaming. It occurs once ev­
ery 5 - 6 nights or every 3 - 4 nights and is accompanied with
the symptoms of dizziness, vertigo, fatigue and abdominal
pain. Flat-palm detection often reveals densified, tingling and
cold sensation of qi at the head, the waist and the lower abdo­
men.
2. Spermatorrhoea
Spermatorrhoea refers to ejaculation not related to dreams
it may occur at any time, or upon thinking of sexual activities.
Patients with spermatorrhoea often have lassitude of the ex­
tremities and hypomnesis. In severe cases, the disease can last
for years. Flat-palm detection usually reveals tingling, thin and
stagnated sensation of qi which is of imbalance between the left
and right and the upper and lower.
Treatment

— 361—
1. Emissiop of Qiftgoing-qi (Waiqi)
(1) Press afid knead Shenshu (UB 23), Xinshu (UB 15) and
Mingmen (Du 4),and press Guanyuan (Ren 4), Zhongji (Ren 3)
and Sanyinjiao (Sp 6) digitally.
(2) Emit qi, with flat-palm gesture and vibrating and
quivering manipulations toward the points Zhongwan (Ren
12), Guanyuan (Ren 4) and Mingmen (Du 4) for a period of 12
respiratory cycles each. Again, emit qi, with flat-palm gesture
and pushing, pulling and vibrating manipulations, toward
Mingmen (Du 4), and guide qi to flow -upwards along the Du
Channel to Baihui (Du 20) and then downward along the Ren
Channel back to Dantian.
t (3) Emit qi, with flat-palm hand gesture and
pushing-leading manipulation, towards Baihui (Du 20) for a
“period of 7 respiratory cycles, and then guide qi to flow along
the Ren Channel back to Dantian.
Modification-. In case of nocturnal emission, add flat—palm
hand gesture and pushing, rotating and leading manipulations
to emit qi to Xinshu (UB 15), Pishu (UB 20), Zhongwan (Ren
12) and Jiuwei (Ren 15), and to guide the channel qi down to
Shenmen (H 7) and Dating (P 7) along the Heart Channel of
Hand-Shaoyin and the Pericardium Channel of Hand-Jueyin;
in casé of spermatorrhoea, add flat—palm hand gesture and
pushing, rotating and leading manipulations to emit qi to
Shenshu (UB 23), Mingmen (Du 4), Zhongwan (Ren 12) and
Zusanli (St 36) and to guide qi to flow down to Zusanti (St 36)
along the Stomach Channel of Foot—Yangming to balance qi
between the upper and the lower.
2. Qigong—Acupuncture
—362—
Insert the filiform needles into Guanyuan (Ren 4), Dahe
(K 12), Jinggong (Extra), Shenmen (H 7), Neiguan (P 6) and
Zusanli (St 36). Emit qi with dragon-mouth hand gesture and
pushing, pulling and rotating manipulations toward the
needles, balance qi round the needles.
3. Self Qigong Exercise as Accessory Treatment
(1) Yang-’-Recuperation Exercise (Daoyang Gong)
At midnight when the penis is erecting, lie supine with the
eyes and mouth closed and the tongue rested against the palate.
Bow the waist up and prop the coccyx with the middle finger of
the left hand. Make the right hand a fist with the thumb-tip
pressing ziwen (the stripe joining the palm and the ring finger).
Then stretch the legs, with the toes bending toward the soles
forcefully. Take a breath and get the qi inhaled mentally to the
back of the body, the back of the head and then the top of the
head. During exhaling, get qi down along with exhaling to the
Lower Dantian while relaxing the waist, legs, hands and feet
with ease. Do the exercise till the penis prostrates. If the penis
does not erect at midnight, the practitioner may try to get it
erected and then do the exercise.
(2) The Vital Essence Recovering Exercise (Huijing
Huanye Gong)
This exercise is indicated for seminal emission and mucous
urination.
When urinating, make fists with the thumbs nipping ziwen
(the stripe joining the palm and the ring finger), flex the toes
toward the soles and clench the teeth. After some water has
been passed, draw a sudden breath and simultaneously stop
urinating. Contract the glans and penis to hold urine while di-
— 363—
%

recting qi uplo Mingmen(E>u 4), then back to Pantian, with

K- ■ ,
the hands, feet and the whole body relaxed- Restart urination
and stop again in the same way. Repeat the procedures 2 or 4
times during one urination period.
(3) The Yang-Recovering Exercise (Hqanyang Gong)
This exercise should be done at 7 - 9 pm or 9 — 11 pm. Lie
on one side with the body bent. Hold the scrotum with one
hand and press the lower abdomen with the other. Carry out
up-and-down movement 81. times. Change hands and do the
same for another 81 times or do it at other time of the same
day. Then rub the hands against each other to get them warm
and scrub Shenshu (UB 23) and Yongquan (K 1) with them 81
times respectively.

Impotence
Etiology
Impotence is usually caused by masturbation in adoles­
cence or intemperance in sexual life. Anxiety which impairs the
reproductive essence, and constraint, depression and kidney
impairment by fright may also give rise to i t . '
Symptoms
The main symptoms are failure of normal penis erection,
or quick ejaculation at sexual impulse. These symptoms may be
accompanied by lassitude in the loins and legs, dizziness, verti­
go and listlessness and hypomnesis. In severe cases, the disease
may last for years. Flat-palm detection often reveals densified,
tingling and cold sensation pf qi at the lower abdomen and the
sacral part.

— 364—
Treatment
1. Emission of Qutgoing-qi (Waiqi)
(1) Press-knead Shenshu (UB 23),Mingmen (Du
4),Guanyuan (Ren 4) and Sanyinjiao (Sp 6) first.
(2) Emit qi with flat-palm hand gesture and vibrating and
quivering manipula- tions to Guanyuan (Ren 4) for 12
respiratory cycles, then with middle-finger- propping gesture
and the same manipulations to Zhongji (Ren 3) for 12
respiratory cycles, followed by emitting qi with flat-palm ges­
ture and pushing and pulling manipulations to Mingmen (Du
4) for 24 respiratory cycles.
(3) Emit qi with flat—palm hand gesture and pushing, pul­
ling, rotating and leading manipulations to Mingmen (Du 4)
and Dantian for 24 respiratory cycles and guide qi to flow
clockwise.
2. Qigong-Acupuncture
Insert the filiform needles into Zhongji (Ren 3), Guanyuan
(Ren 4), Sanyinjiao (Sp 6) and Zusanli (St 36), then emit qi to­
ward the needles to get qi activities between these points bal­
anced.
3. Self Qigong Exercise as Accessory Treatment
(1) Iron Crotch Exercise (Tiedang Gong)
Pushing the Abdomen-. Lie supine, overlap the hands with
the right above the left, and push with them from the xiphoid
process to the pubic symphysis 36 times.
Pushing the Abdomen Obliquely-. Lie supine, and push with
the palms from the xiphoid process separately and obliquely to
the sides of the abdomen 36 times.
Kneading the Navel-. Lie supine, overlap the hands and
365—
knead with pressure the navel clockwise and counterclockwise
36 times respectively.
Twisting the Spermatic Cords-. Take a sitting posture,
pinch-knead the spermatic cords with the thumb and the index
and middle fingers 50 times each.
Kneading the Testicles-. Sit and grasp both the testicles and
penis at the root with the right hand. Put the left palm on the
left testicle and knead it 50 times. Change hands and knead the
right testicle 50 times.
Rubbing the Testicles-. Sit. Hold the testles between the
thumbs and the index and middle fingers of both hands and
rub—twist 50 times.
Proping the Testicles-. Sit, with the tips of the thumbs sup­
porting the testicles of the respective sides. Prop the testicles up
toward the groins and then lower them. Do this 3 times.
Swaying the Sand Bag-. Stand erect. Make a slipknot at one
end of a piece of gauze (33 cm wide, 85 cm long) and tie a sand
bag (1.25 kg) to the other end. Get the slipknot looping at the
root of the penis and testles with an optimal degree of
tightness. Sway the sand bag forward and backward 50 times.
Pounding the Testicles-. Stand erect. Make hollow fists of
both hands, and pound with the back of the fists on both
testicles alternately 50 times each.
Pounding the Renal Regions-. Stand erect and pound
alternately with the back of the fists on their respective renal
regions 50 times each.
Activating the Back-. Stand erect. Make hollow fists, relax
the joints of the shoulders, elbows and wrists. Sway the waist to
lead one fist to pound the chest (palm facing the chest) and the
— 366—
other (the back of the fist) to pound the region inferior to the
scapula simultaneously and alternately 25 times for each side.
Turning the Knees-. Stand with feet close together. Rest
palms on the knees. Turn the knees clockwise and
counterclockwise 25 times each.
Rolling the Stick-. Sit straight. Put on flat-sole shoes. Step
on a round stick and roll it with both feet to and fro 50 times.
Ending o f the Iron Crotch Exercise-. Sit quietly with palms
on the thighs for a while, then stand up and move the body
freely to end the exercise.
(2) The Yang-Strengthening Exercise (Qiang Yang Gong)
Hold the penis in one hand with the balanus exposed. Ex­
ert to make qi and blood to flow to the balanus several times,
with the strength of gripping increased gradually. Slipping of
the hand up and down should be avoided. The exercise should
be done 2 —4 times a day.
Case
Bao, male, 29 years old, came for the first visit on May 19,
1983.
Complaints The patient complained of impotence for 7
years accompanied by dizziness, vertigo, insomnia,
hypomnesis, soreness and weakness of the loins and knees and
listlessness. He had a history of masturbation and seminal
emission. His first marriage failed because of his sexual
inability. He was in great agony when he failed to get his wife
pregnant three years after his second marriage. After
acupuncture and administration of traditional drugs in hospi­
tals in Shanghai, Hangzhou and Beijing failed to take effect, he
came to try qigong.
— 367
—
Examination Physical examination found pale tongue
with thin, whité coating and deep, thready and feeble pulse.
The testicles and the penis were normal, with no tenderness.
Flat-palm detection with outgoing-qi revealed thin and cold
sensation of qi at the points of Mingmen (Du 4) and Shenshu
(UB 23).
Diagnosis Impotence (Decline of fire from the gate of
life).
Treatment Flat-palm and middle—finger—propping
hand gestures and pushing, quivering and fixing manipulations
were adopted to emit qi to Dantian, Zhongji (Ren 3), Mingmen
(Du 4), Shenshu (UB 23), Zusanli (St 36) and Sanyinjiao (Sp
6). .The patient was told to practise the Iron Crotch Exercise.
Course o f Treatment The penis could erect voluntarily
after 12 times of treatment but the erection was not desirable.
Complete recovery took place after 30 times of treatment. He
had a daughter in August, 1984.

Premature Ejaculation

Etiology
The disease is often caused by masturbation in
adolescence, deficiency of the kidney—qi due to intemperance
in sexual life or dampness and heat of the Liver Channel.
Symptoms
Failure of the normal sexual life characterized by ejacula­
tion of semen at the beginning of the sexual act and prostration
of the penis immediately after the ejeculation is the main mani­
festation of the disease.

— 368—
Premature ejaculation due to deficiency of the kidney-qi
have the symptoms of soreness and pain in the waist, weakness
of the knees and feeble cubit pulse. Densified, cold and tingling
qi may be detected at the lambosacral region and the lower ab­
domen with the flat—palm hand gesture.
Premature ejaculation due to dampness and heat of the
Liver Channel may be accompanied with vexation, bitterness in
the mouth, dark urine, urodynia or itching and swelling of the
pudendum, and yellow tongue coating and taut, forceful pulse.
On flat-palm detection, densified and stagnated qi may be felt
at the lower abdomen and around Shenshu (UB 23).
Treatment
1. Emission o f O utgoing-qi (Waiqi)
(1) Press-knead Shenshu (UB 23), Guanyuan (Ren 4) and
Sanyinjiao (Sp 6) first.
(2) Emit qi with flat-palm hand gesture and vibrating and
quivering manipulations to Shenshu (U B 23), Guanyuan (Ren
4), Qichong (St 30) and Guilai (St 29) for 11 or 22 respiratory
cycles respectively.
(3) Emit qi to Dantian and guide qi to rotate clockwise
with flat-palm gesture and pushing, leading, and rotating ma­
nipulations.
Modification-. In case of deficiency of kidney-qi, add emis­
sion of qi to Dantian with middle-finger-propping hand ges­
ture and vibrating and quivering manipulations for 42
respiratory cycles; in case of dampness and heat of the Liver
Channel, add flat-palm gesture and pushing, pulling and lead­
ing manipulations to emit qi to Qimen (Liv 4), Zhangmen (Liv
13) and Riyue (GB 24) and guide qi to flow toward
— 369—
%

Yanglingquap GB 34) and Taichong (Liv 3) along the Liver

Channel of fcoot-Jueyin and the Gallbladder Channel of
Foot—Shaoyang.
2. Qigong—Acupuncture
Insert the filiform needles into Guanyuan (Ren 4),
Sanyinjiao (Sp 6), Taixi (K 3) and Taichong (Liv 3). Emit qi
toward these points with bird-beak hand gesture and pushing,
pulling and rotating manipulations to balance qi between the
points. In case of dampness and heat of the Liver Channel,
guide qi toward Yinglingquan (Sp 9) and Taichong (Liv 3) to
expel the evils there.
3. Self Qigong Exercise as Accessory Treatment
(1) Practise the Iron Crotch Exercise (Refer to
“Impotence”).
(2) The Exercise for Strengthening the Kidney-Yang
Hitting the Lumbosacral Region-. Hit the sides of the waist
and the sacral region with hollow fists when there is a tendency
to ejaculate.
Rubbing the Penis and Testicles-. Hold the testicles and the
penis between the two palms and rub—knead them 36 times
each. Practise “hitting the lumbosacral region” when there is a
tendency to ejaculate.
Tossing the Penis-. Lie supine. Grip the penis by the root
with the index and middle fingers of the left hand and toss it
onto the interior aspect of the left thigh 36 times. Do the same
with the right hand and onto the right thigh for another 36
times. Then grip the penis by the root with the thumb and the
index and middle fingers of both hands and toss the penis onto
the lower abdomen 36 times.
— 370—
Kneading the Penis and Pulling the Testicles-. Put the index
and middle fingers of one hand on the frenulum of prepuce of
the penis and the thumb on the coronary edge and
pinch—knead the penis with symmatric force; hold the scrotum
and the testicles in another hand and pull them downward and
backward. The pincing-kneading and pulling should be carried
out simultaneously and the movements of the two hands
should be coordinative. Release both hands suddenly after 3 -
4 respiratory cycles of practice, and repeat the procedure again
several times.
Kneading the Testicles-. Lie supine, rest the root of the left
palm against the root of the testicles and knead with pressure
81 times. Repeat the procedure with the right palm 81 times.

Vertigo

Etiology
Several factors contribute to the syndrome.- hyperactivity
of the liver-yang aused by failure of water (kidney) to nourish
wood (liver) due to insufficiency of the kidney-yin;
insufficiency of qi and blood in the heart and spleen leading to
deficiency of the marrow reservior; and stagnation of
phlegm—dampness caused by deficiency of the spleen and the
stomach which fail to transport.
Symptoms
The syndrome is characterized by severe dizziness and ver­
tigo, blurred vision and nausea, accompanied with soreness of
the waist, mental fatigue, flushed complexion, tinnitus, reddish
tongue and taut, rapid pulse in case of hyper—activity of the

— 371—
liver-yang; \tyith listlessness, disinclination to talk, anorexia,
palpitation, insomnia, pale tongue and thready pulse in case of
insufficiency of qi and bloods and with nausea, heaviness in the
head, greasy tongue coating and slippery pulse in case of
stagnation of phlegm-dampness, Flat-palm detection may re­
veal densified, cold, tingling, distending and stagnated sensa­
tion of qi at the top of the head and the forehead or all over the
head.
Treatment
1. Emission of O utgolng-qi (Waiqi)
(1) Press—knead Dazhui (Du 14), Baihui (Du 20) and
Taiyang (Extra 2), push—knead Hanyan (GB 4) and Shuaigu
(GB 8) and knead with the fingertip Ganshu (UB 18), Shenshu
(UB 23), Guanyuan (Ren 4) and Qihai (Ren 6) to open the
points and dredge the channels.
(2) Emit qi with flat—palm gesture and vibrating manipu­
lation toward Baihui (Du 20), Dazhui (Du 14), Zhongwan
(Ren 12) and Guanyuan (Ren 4) for 12 or 24 respiratory cycles
respectively.
(3) With flat-palm gesture and pulling and leading ma­
nipulations. emit qi to Touwei (St 8), Liangmen (St 21) and
Zusanli (St 36). Then guide the channel qi to flow from Baihui
(Du 20) via Zhongwan (Ren 12) to Guanyuan (Ren 4) along
the Du Channel; from Touwei (St 8) to ZusanU (St 36) along
the Stomach Channel of Foot-Yangming to make qi strong in
the lower and weak in the upper, and guide qi with the same
method toward the ends of the upper limbs along the Large In­
testine Channel of Hand-Yangming to balance q i .
(4) Then knead with the fingertip Baihui (Du 20) and
—372—
Taiyang (Extra 2), push Hanyan (GB 4) and Shuaigu (GB 8).
Finally pat Baihui (Du 20) and Dazhui (Du 14) and rock the
upper limbs to end the exercise,
Modification-. In case of hyperactivity of the liver-yang,
add flat-palm hand gesture and pushing, pulling and rotating
manipulations to emit qi to Ganshu (UB 18), Shenshu (UB 23)
and Dantian, and guide qi to flow along the channel or
counterclockwise so as to nourish yin and suppress the
hyperactive yang; in case of insufficiency of qi and blood, add
flat-palm gesture and pushing and fixing manipulations to
emit qi to Pishu (UB 20), Geshu (UB 17), Ganshu (UB 18) and
Dantian so as to nourish qi and replenish blood; and in case of
stagnation of phlegm-dampness, add flat-palm gesture and
pushing, pulling and leading manipulations to emit qi to
Zhongwan (Ren 12) and Liangmen (St 21), and guide qi to
flow toward Zusanli (St 36) along the Stomach Channel so as
to dredge the channels and expel the evils.
2. Qigong-Acupuncture
Insert the filiform needles into Yin tang (Extra 1), Taiyang
(Extra 2), Baihui (Du 20), Touwei (St 8), Neiguan (P 6),
Zusanli (St 36) and Taichong (Liv 3). With dragon—mouth or
bird-beak hand gesture and pushing, pulling and leading ma­
nipulations, emit qi toward the needles and guide qi to Neiguan
(P 6) and Taichong (Liv 3).
3. Self Qigong Exercise as Accessory Treatment
(1) The Three—Line Relaxation Exercise
The first line refers to the one from the lateral sides of the
head, neck, shoulder and the upper limbs; the second to ante­
rior side of the head, neck, chest, abdomen and the lower
— 373—
limbs; and the third, to the posterior side of the head, neck-
back, waist and the lower limbs.
Any of the three postures, standing, sitting or lying, can be
taken. To start the exercise, the practitioner should concentrate
the mind on the first part of the first line and say “ relax”
silently, and then on the next part and so on and so forth. Then
proceed to the second and third lines. Complete the relaxation
of the three lines in sequence. It is indicated for any type of ver­
tigo.
(2) The Exercise of Taking Black Qi
Take a standing or sitting posture, breathe naturally and
expel distractions. Conduct teeth—tapping 36 times while stir­
ring, the saliva with the tongue. Swallow the saliva 3 times after
the tapping and each time send it mentally down to the kidneys
and then to Dantian.
Imagine black qi. Inhale it nasally and fill the mouth with
it. Send it slowly to the kidneys and then to Dantian during ex­
haling. Do this 7 times.
The exercise has the function of nourishing the liver and
kidney and strengthening yang. It is indicated in patients suffer­
ing from deficiency of kidney-yin and hyperactivity of
liver-yang.

H ypertension

Etiology
The cause of the disease remains obscure. It may be relat­
ed to mental stress, mental irritation and heredity. Traditional
Chinese medicine has it in the categories of “ vertigo" and

■374—
“headache*’.
Symptoms
1. Hypertension Due to Hyperactivity of Vang Caused by
Deficiency of Yin
This type is manifested by high blood pressure, dizziness,
headache, vertigo, tinnitus, insomnia, dreaminess, hot sensa­
tion in the heart, the palms and the soles, reddish tongue prop­
er and wiry, thready and rapid pulse. Flat-palm detection may
reveal densified and tingling sensation of qi at the top of the
head, the anterior and posterior aspects of the body and at the
hypochondria, and cold and densified qi sensation at the waist
and the lower abdomen.
2. Hypertension Due to Hyperactivity o f the Liver-Fire
It is manifested as high blood pressure, vertigo, headache,
flushed complexion, bitterness in the mouth, restlessness, con­
stipation, reddened tongue with yellow coating and rapid pulse.
Flat-palm detection may reveal hot, tingling and densified sen­
sation of qi at the top and the two sides of the head.
3. Hypertension Due to Deficiency of Both Yin and Yang
The main manifestations are high blood pressure,
dizziness, tinnitus, palpitation, short breath, soreness of the
loins, weakness of the legs, insomnia, dreaminess, pale or
reddish tongue proper with white coating, and wiry, thready
pulse. Flat-palm detection may reveal no obvious sensation of
qi all over the body.
Treatment
1. Emission of Outgoing—qi (Waiqi)
(1) Push-wipe Yintang (Extra 1) and Kangong ( Extra),
sweep—wipe Shuaigu (GB 8) and Hanyan (GB 4) and
— 375—
press-knead Báihui (Du 20), Fengchi (GB 20) and Dazhui (Du
14).
(2) Emit qi with flat-palm hand gesture and vibrating and
quivering manipulations toward Baihui (Du 20), Dazhui (Du
14), Mingmen (Du 4) and Zhongwan (Ren 12) for a period of 6
or 12 respiratory cycles respectively? emit qi with middle—fin­
ger-propping hand gesture and vibrating and quivering ma­
nipulations towards Zhongwan (Ren 12) and Guanyuan (Ren
4) for 6 or 12 respiratory cycles.
(3) With flat-palm gesture and pulling and leading ma­
nipulations,emit qi toward Baihui (Du 20) ánd Touwei (St 8)
and guide the channel qi to flow toward Mingmen (Du 4) along
the Du Channel and to flow to JNeiting (St 44) along the Stom-
•ach Channel of Foot—Yangming to make it strong in the lower
and weak in the upper.
Modification ¡ In case of hyperactivity of yang caused by
deficiency of yin, add flat-palm hand gesture and pushing and
rotating manipulations to emit qi to Ganshu (UB 18), Shenshu
(UB 23) and Dantian, and at the same time guide qi to go
along the channel or to go counterclockwise. In case of
hyperactivity of the liver- fire, add flat-palm gesture and pul­
ling and leading manipulations to emit qi to Zhangmen (Liv
13), Qimen (Liv 14) and Riyue (GB 24), and to guide the chan­
nel qi to flow toward the lower extremities along the Liver
Channel of Foot- Jueyin and the Gallbladder Channel of
Foot-Shaoyang to make it strong in the lower and weak in the
upper. In case of deficiency due to both yin and yang, add
emission of qi to Pishu (UB 20), Shenshu (UB 23), Mingmen
(Du 4) and Dantian with flat-palm gesture and pushing and
—376—
rotating manipulations.
2. Qigong-Acupuncture
Insert the filiform needles into Quchi (LI 11), Waiguan (SJ
5), Zusanli (St 36), Sanyinjiao (Sp 6), Taixi (K 3), Taichong
(Liv 3) and Zhongwan (Ren 12). Emit qi toward them with
dragon-mouth or bird-beak hand gesture and pushing and ro­
tating manipulations, and guide the channel qi to Taichong
(Liv 3) and Waiguan (SJ 5).
3. Self Qigong Exercise as Accessory Treatment
(1) The Bath—Relaxation Exercise
Stand or sit quiet and relaxed all over, with the eyes
closed,tongue sticking to the lower gum and distractions expel­
led. Imagine the feeling of a warm shower: the warm water
pouring down onto the head, torso, extremities and the soles.
Do the exercise 36 times.
Or, practise the Three-Line Relaxation Exercise (Refer to
“Vertigo”).
(2) The Exercise of Rubbing the Hypochondrium and
“Xu” Qi
Take the standing or sitting posture. Put the palms against
the ribs and inhale slowly. Say “xu” during exhalation with the
palms rubbing the ribs. Do the exercise for 10 - 20 respiratory
cycles.
It is suitable for hypertension due to hyperactivity of the
liver—fire.

Hypochondriac Pain

Etiology

— 377—
Though hypochondriac pain may be caused by different
factors such as trauma, stagnation, accumulation and blockage
of qi . stasis of phlegm and deficiency or excess of constitution,
it is always related to the liver and is commonly seen in patients
with hyperactivity of liver—fire.or stagnation of the liver-qi.
Symptoms
Hypochondriac pain, which occurs in one side more often
than that in both sides.
1. Excess Syndrome
Severe pain with difficulty in cough and breathing is seen
in patients with excess syndrome; hypochondriac pain in both
sides, wiry pulse, bitter mouth are found in patients with excess
syndrome of the liver or excessive fire. Flat- palm detection of­
ten reveals heavy, stagnated, tingling and distending sensation
*
of qi at the hypochondria.
2. Deficiency Syndrome
Feeble pulse, dry throat, poor appetite, dull pain or sting­
ing pain are found in patients with deficiency syndrome, in­
cluding insufficiency of the liver-yin and the kidney-yin,
which is often caused by mental depression or hemorrhage.
Treatment
1. Emission of Otttgoing-qi (Waiqi)
(1) Conduct digital pressing-kneading on the points
Shanzhong (Ren 17), Qimen (Liv 14), Zhangmen (Liv 13),
Ganshu (UB 18), Geshu (UB 17) Zhigou (SJ 6) and
Yanglingquan (GB 34) to break through them and to promote
the circulation of qi and blood in the Liver Channel.
(2) Emit qi with flat-palm gesture and pushing and pul­
ling manipulations toward Qimen (Liv 14), Zhangmen (Liv 13)
— 378—
and the painful region, then guide qi with leading manipulation
to flow from the chest and hypochondrium to the lower ex­
tremities along the Liver Channel of Foot-Jueyin and the
Gallbladder Channel of Foot—Shaoyang.
Modification-. For deficiency syndrome (insufficiency of
the liver-yin and kidney—yin), add digital pressing on the point
Guanyuan (Ren 4), kneading the point Shenshu (UB 23), and
emitting qi with flat-palm gesture and vibrating and quivering
manipulations toward the lower abdomen with the point
Guanyuan (Ren 4) as the centre for 12 or 24 respiratory cycles.
For excess syndrome, add pushing the chest on both sides, dig­
ging-grasping Xuelang (the muscles at the anterior sides of the
axillary fossa), digitally kneading Ganshu (UB 18), and rocking
and rubbing the upper limbs. For pain caused by trauma, add
pushing-rubbing the affected side with flat-palm hand gesture
and rocking the shoulder joint.
2. Qigong-Acupuncture
Insert the filiform needles into Zhigou (SJ 6) and
Yanglingquan(GB 34). Emit qi with dragon-mouth hand ges­
ture and pulling and rotating manipulations, and rotate the
hand counterclockwise to guide qi to go downward.
3. Self Qigong Exercise as Accessory Treatment
(1) Pushing the Hypochondrium and “Xu” Qi
Take a standing or sitting posture, relax all over, breathe
naturally and expel the distractions.
Get the upper and lower teeth tapping each other 36 times
while stirring the saliva with the tongue. Swallow the saliva 3
times after the tapping and each time send it down to the
hypochondrium and further to Dantian. Then put the palm on
— 379—
both sides of tjie ribs. Inhale slowly to make the mouth filled
with qi. When exahaling, utter “ xu” , with the palms rubbing
the ribs gently from the upper to the lower 7 times. Do this for
8 respiratory cycles.
(2) Pushing the Chest to Guide Qi
If the pain is in the left side, conduct pushing massage with
the right palm starting from the thoracic midline downward to
the left 7 times, then from the upper to the lower straightly an­
other 7 times, followed by kneading Shanzhong (Ren 17) and
Qimen (Liv 14).
(3) Soothing the Liver and Guiding Qi
Stand relaxed and quiet, the two arms falling naturally on
sides, the five fingers raised slightly upwards and the palms
pressing downwards with a little force, thinking that qi has
been directed to the centre of the palms and further to the
fingertips.
Lift the two hands up to the chest with palms facing the
front. Push the palms forward until the shoulders, the elbows
and the wrists are at the same level. Concentrate the mind on
the palms.
Stretch the arms sideways like a bird stretching its wings.
With the fingers turned upward, push the arms toward the
right and left respectively. Guide qi to the centre of the palms.
Withdraw the hand and set them in front of the chest, with
palms upward and the fingertips of the two hands pointing to
each other. Adduct the palms and push them down to the
pubic symphysis to guide qi back to Dantian. Then drop the
hands at the sides of the body to end the exercise.

— 380—
Headache
Etiology
1. Invasion of the Channels hy Pathogenic Wind
The wind-cold pathogen invades the channels in the head
and lingers there, resulting in incoordination between qi and
blood and obstruction of the channels, which in turn gives rise
to headache.
2. Insufficiency of Both Qi and Blood
This type of headache is caused by insufficiency of the
channel qi in the marrow reservior (the brain) due to general
debility and insufficiency of both qi and blood.
Symptoms
1. Invasion of the Channels by Pathogenic Wind
(1) Shaoyang Headache (Migraine)
As the Shaoyang Channels run along the sides of the head,
pain in one side is the main symptom, which is often accom­
panied by a sensation of excessive heat in the head and splitting
pain, conjunctival congestion, hypochondriac pain, bitterness
in the mouth, dry throat, yellow and dry tongue coating, and
wiry and rapid pusle. Flat—palm detection often reveals
densified, distending, tingling and stagnated sensation of qi at
the painful side of the head.
(2) Taiyang Headache (Occiput Pain)
Pain in the occipito-posterior position is the main symp­
tom as the back of the head, the nape and the back of the torso
are the areas where the Taiyang Channels spread, which is ac­
companied by fever, aversion to cold, stiffness and pain in the
nape and back, thin and white tongue coating, and superficial
and tense pulse. Flat-palm detection often reveals cold,
381—
densified and stagnated qi sensation at the occipital area.
(3) Jueyin Headache (Vertex Pain)
Because the Jueyin Channels converge at the vertex, pain
in the vertex is the main symptom which is accompanied by
vertigo, vexation, quick temper, flushed face, bitterness in the
mouth, insomnia, reddened tongue with yellow coating, and
wiry pulse. Flat-palm detection often reveal densified, cold,
tingling and stagnated sensation of qi at the top of the head.
(4) Yangming Headache (Sinciput Pain)
Pain in the forehead is most obvious because the Yangm­
ing Channels go to the forehead along the hairline, accom­
panied by thirst, dysphoria with smothery sensation, foul
breach, constipation, yellow tongue coating and forceful or
slippery and rapid pulse. Flat—palm detection may reveal
densified, stagnated, tingling and distending sensation of qi at
the forehead.
2. Insufficiency of Both Q i and Blood
This type is characterized by general continuous headache,
vertigo, heaviness of the head, lassitude, dim complexion,
thready and feeble pulse, and thin and white tongue coating.
Treatment
1. Emission o f Outgoing-qi (Waiqi)
(1) Push—open Tianmen (life pass, the superficial venules
of the palmar side), push Kangong (Extra), knead Taiyang
(Extra 2), sweep the Gallbladder Channel (with the fingers),
dig—grasp Fengchi (GB 20) and Fengfu (Du 16), and press—
knead Baihui (Du 20).
(2) Emit qi with flat-palm gesture and pulling and ro­
tating (clockwise or counterclockwise) manipulations to Baihui
— 382—
(Du 20) first, then with vibrating and quivering manipulations
toward Baihui (Du 20), Dazhui (Du 14) and Mingmen (Du 4)
for 6 or 12 respiratory cycles.
Modification-. To treat Shaoyang headache (migraine), add
flat—palm gesture and pulling and rotating manipulations to
emit qi to Shuaigu (GB 8) and Hanyan (GB 4) and guide the
channel qi to flow along the Channels of Foot-Shaoyang and
H and- Shaoyang to the ends of the extremities, where the
pathogenic wind-cold can be expelled.
To treat Taiyang headache (occiput pain), add flat-palm
gesture and pushing and leading manipulations to emit qi to­
ward Fengchi (GB 20) and Tianzhu (UB 10), and guide the
channel qi to flow to the upper and lower extremities along the
Channels of Hand—Taiyang and Foot—Taiyang.
To treat Jueyin headache (Vertex pain), add flat-palm
gesture and pulling and rotating (counterclockwise) manipula­
tions to guide qi to flow clockwise and then downward to the
lower extremities along the Gallbladder Channel of Foot-
Shaoyang.
To treat Yangming headache (sinciput pain), add
flat—palm gesture and pulling and leading manipulations to
emit qi toward Taiyang (Extra 2), Touwei (St 8) and Yintang
(Extra 1), and guide qi to flow to the lower extremities along
the Channels of Hand-Yangming and Foot-Yangming and
along the Ren Channel, or guide qi to the Ren Channel.
To treat headache due to insufficiency of both qi and
blood, add flat-palm gesture and pushing and leading manipu­
lations to emit qi to Pishu (UB 20), Geshu (UB 17), Shanzhong
(Ren 17), Zhongwan (Ren 12) and Guanyuan (Ren 4).
— 383—
2. Qigong-Acupuncture
According tó the location of pain, insert the filiform need­
les into: Shang- xing (Du 23), Touwei (St 8), Hegu (LI 4) and
Ashi points (pressure pain points) in the case of Yangming
headache; into Baihui (Du 20), Tongtian (UB 7), Xingjian (Liv
2) and Ashi points in the case of Jueyin headache; into Shuaigu
(GB 8), Hanyan (GB 4) Taiyang (Extra 2), Xiaxi (GB 43) and
Ashi points in the case of Shaoyang headache; into Fengchi
(GB 20), Dazhui (Du 14), Kunlun (UB 60)and Ashi points in
the case of Taiyang headache; and into Baihui (Du 20), Qihai
(Ren 6), Pishu (UB 20), Ganshu (UB 18), Hegu (LI 4) and
Zusanli (St 36) in case of headache due to insufficiency of
blood and qi. Then emit qi toward the needles with
dragon—mouth hand gesture and pushing, pulling, rotating and
leading manipulations to balance qi between the needles.
3. Self Qigong Exercise as Accessory Treatment
(1) The Relaxation Exercise by Body Partitions
Stand or sit with the whole body relaxed, distractions ex­
pelled and breath natural. By concentrating the mind on one
part after another and saying “relax” silently, relax the whole
body in the order of the head, shoulders, back, waist, hips, the
upper limbs and the lower limbs. Do the exercise 3 - 5 times.
(2) The Head-Face Exercise
Pushing the Forehead-. Push-rub the forehead with the
four fingers (close to each other) of the two hands from the
midpoint of of the line joining the eye-brows upward to the
front hairline 24 - 48 times.
Kneading Taiyang (Extra 2)-. Knead Taiyang (Extra 2)
counterclockwise 24 - 48 times with the middle fingers.
— 384—
Bathing the Face: Rub the face with the two palms, start­
ing from the midpoint at the forehead sidewards, then down­
wards, and then upwards along the sides of the nose back to
the forehead 24 - 48 times.
Combing the Hair-. Seperate the five fingers separated and
curve them slightly. Comb the hair with them 24 - 48 times
starting from the front hairline backwards.
Sweeping the Gallbladder Channel-. Get the four fingers
close to each other and slightly curved. Scrape-sweep with the
fingertips along the Gallbladder Channel from above the ears
backwards via the frontal angle towards the back of the head
10 or 20 times.
Rubbing the Back of the Head-. Interlock the fingers of the
two hands. Clasp the occipital bone with the roots of the palms
and rub the back of the head from the upper to the lower 24 -
48 times.

Diabetes

Etiology
Two main factors contribute to the origination of the dis­
ease. The first factor is improper diet including over intake of
alcohol and acrid and greasy food, which may cause stagnation
at the Middle— jiao (the portion housing the stomach and the
spleen), failure of the stomach and spleen to transport and ac­
cumulation of heat inside the body which, in turn, may give rise
to failure of the yin fluid to nourish the lung and kidney, re­
sulting in diabetes. The second factor is emotional; emotional
upsets may lead to stagnation of qi which in turn impairs the
i

body fluid, resulting in yin—deficiency with hyperactivity of the

Í •
fire—evil, and eventually, diabetes.
Symptoms
1. Diabetes Involving the Upper—Jiao
It is characterized by thirst and polydipsia, dry throat and
tongue, frequent micturition, polyuria, reddened tip and mar­
gin of tongue, thin and yellow tongue coating and rapid pulse.
Flat-palm detection often reveals densified, hot, tingling and
sensation of turbid qi at the Upper-jiao (the body cavity above
the diaphragm where the heart and lung are located).
2. Diabetes Involving the M iddie-Jiao
It is characterized by polyphagia, emaciation or constipa­
tion, dry yellow tongue coating and rapid, slippery pulse.
Flat-palm detection often reveals hot, tingling, densified, filthy
and stagnated sensation of qi at the Middle—jiao (the part
holding the stomach and the spleen).
3. Diabetes Involving the Lower-Jiao
This type is characterized by frequent micturition,
polyuria, chyluria or urine with sweet smell, weakness and
softness in the waist and knees, reddish tongue proper without
coating, and deep, thready and rapid pulse. Flat-palm detec­
tion often reveals densified, cold, stagnated and tingling sensa­
tion of qi at the Lower-jiao (the body cavity below the level of
the umbilicus).
Treatment
1. Emission of O utgoing-Q i (Waiqi)
(1) Knead Feishu (UB 13), Pishu (UB 20), Shenshu (UB
23), Zusanli (St 36) and Sanyinjiao (Sp 6); dredge Lanmen (Ex­
tra), Liangmen (St 21), Zhongwan (Ren 12) and Guanyuan
— 386—
(Ren 4).
(2) With flat-palm gesture and vibrating and quivering
manipulations, emit qi to Feishu (UB 13), Pishu (UB 2U),
Shenshu (UB 23), Zhongwan (Renl2) and Guanyuan (Ren 4)
for 6 or 12 respiratory cycles.
(3) With flat-palm hand gesture and pushing, pulling and
leading manipulations, emit qi to Feishu (UB 13), Pishu (UB
20), Shenshu (UB 23), Tanzhong (Ren 17), Zhongwan (Ren 12)
and Guanyuan (Ren 4); and with leading manipulation, regu­
late the qi activities in the chest and abdomen as well as the
back and waist to get qi balanced between the Upper, Middle
and Lower jiao.
2 (4) Dig-grasp Jiquan (H 1), Quchi (LI 11) and Hegu (Li
4) and rub and rock the upper limbs to end the treatment with
outgoing-qi.
2. Qigong-Acupuncture
Insert the filiform needles into Tanzhong (Ren 17),
Zhongwan (Ren 12), G uan- yuan (Ren 4), Zusanli (St 36),
Sanyinjiao (Sp 6), Taixi (K 3), Taichong (Liv 3) and Zhigou (SJ
6). Emit qi with dragon-mouth hand gesture and pushing, pul­
ling and rotating manipulations to get qi balanced between the
points.
Modification-. Add emission of qi with flat—palm hand ges­
ture and vibrating and quivering manipulations to Tanzhong
(Ren 17), Zhongfu (Lu 1) and Yunmen (Lu 2) for diabetes in­
volving the Upper-jiao; to Weishu (UB 21) and Sanjiaoshu
(UB 22) for diabetes involving the Middle-jiao and to
Pangguangshu (UB 28) and Zhongji (Ren 3) for diabetes in
volving the Lower—jiao.
— 387—
3. Self Qigong ‘Exercise as Accessory Treatment
(1) The Inner Health Cultivation Exercise (Neiyang Gong)
Take a sitting posture and either orthodromic or
antidromic abdominal respiration, with the eyes closed and the
whole body relaxed. Say silently some sentences such as “I keep
quiet”, “I am sitting and keeping quiet” and "I keep quiet and
I ’ 11 be healthy”* Inhaling, stick the tongue against the palate
and say the first word of a sentence. Hold breath after inhaling
' and say the words in the middle. Exhaling, release the tongue
and say the last word of the sentence. Start the exercise with a
shortest sentence. Increase the number of words in a sentence
gradually but the sentence should not be as long as to exceed
nine words. Example : I (inhale) -— keep quiet and I ’ 11 be
(hold breath)---- healthy (exhale).
(2) The Nine-Turn Exercise for Longevity
First, stand or sit in quiescence with distractions expelled,
breath even and the part to be manipulated exposed. Put the
fingers below the xiphoid process and knead it clockwise 21
times.
Second, put the hands below the xiphoid process in the
same way. Rotate and push the hands clockwise until they get
to the pubic symphysis.
Third, separate the hands and rub the abdomen sidewards
and then upwards till they are back to the xiphoid process
where they meet each other.
Forth, overlap the index, middle and ring fingers of the
two hands and push from the xiphoid process down to the
pubic symphysis along the Ren Channel 21 times.
Fifth, overlapp the palms and put them on the abdomen
—388—
with the Inner Laogong (P 8) touching the umbilicus, and rub
clockwise and counterclockwise 21 times respectively.
Sixth, put the left hand below the left ribs with the thumb
stretched and pointing forward, and rub with the fingers from
the ribs down to the groin 21 times. Do the same with the right
hand on the right side another 21 times. Seventh, sit cross-leg­
ged after the pushing. Make fists with the two thumbs nipping
ziwen (the crease joining the palm and the ring finger). Put the
fists on the knees. Turn the chest and abdomen clockwise and
counterclockwise 21 times respectively. The turning should be
gentle, the breath in natural and the mind concentrated on the
knees under the hands.

Hemiplegia

Etiology
Hemiplegia is the sequela of apoplexy caused by up-stir­
ring of liver-wind or by invasion of the channels and
collaterals by exopathic wind.
Symptoms
The marked symptoms are wry mouth with distorted eyes,
hemiparalysis, retraction of tongue and flaccidity of hand and
foot.
Flat—palm detection may reveal tingling, distending,
densified and stagnated sensation of qi at the affected side.
Treatment
1. Emission of Outgoing—Qi (Waiqi)
(1) Press-knead Hegu (Li 4), Jiache (St 6), Neiguan (P 6),
Quchi(LI 11), Yanglingquan (GB 34) and Weizhong (UB 40);

— 389—
pinch the fingertipá/and the sides of the nails of the affected
limb.
(2) Press-knead the Urinary Bladder Channel from the
upper to the lower part 6 - 7 times.
(3) Emit qi, with flat—palm or sword-fingers hand gesture
and pushing, pulling and leading manipulations, towards
Yintang (Extra 1) and Baihui (Du 20), and guide the channel qi
to flow downward along the Ren Channel. Then with the same
manipulations, guide the channel qi from the upper to the low­
er along the Urinary Bladder Channel of Foot-Taiyang and
the Stomach Channel of F oot- Yangming to balance qi.
Modification-. If the patient suffers from right side
hemiplegia, the following curative method should be added:
knead with the fingertips Hanyan (GB 4), Shuaigu (GB 8) and
Jiaosun (SJ 20) of the left side; sweep-scrape the affected side
of the head along the Gallbladder Channel; then with
flat-palm gesture and pulling and leading manipulations, emit
qi toward the left side of the head and guide qi to flow from the
head to the neck and then cross the neck and continue to flow
along the Stomach Channel of Foot—Yangming and the
Urinary Bladder Channel of Foot-Taiyang of the right side of
the body, to the right foot. This may facilitate the qi activities
and balance qi. For treatment of left side hemiplegia, guide the
channel qi from the right side of the head to the left side of the
body in the same way.
2. Qigong-Acupuncture
When the needles are inserted into the selected points,
dragon-mouth or flat- palm hand gesture and pushing, pul­
ling, leading and quivering manipulations should be applied to
— 390—
emit qi toward the points and guide the channel qi to flow
downward.
The points should be selected in consideration of the con­
ditions of the patient, e.g., Jianyu (LI 15), Quchi (LI 11),
Waiguan (SJ 5) and Hegu (LI 4) in case of upper limb
hemiplegias Huantiao (GB 30), Yanglingquan (GB 34),
Fenglong (St 40) and Juegu (GB 39) in case of the lower limb
hemiplegia; Tiantu (Ren 22), Yamen (Du 15) and Tongli (H 5)
in case of dysphasis; and Dicang (St 34), Jiaehe (St 6) and Hegu
(LI 4) in case of wry mouth with distorted eyes.
3. Self Qigong Exercise as Accessory Treatment
(1) Try to promote movements of the affected limbs.
(2) Gently pat the affected limb from the upper to the
lower with the fist of the healthy side, 7 - 9 times as one ses­
sion, 3 - 5 sessions per day.
(3) Pull the affected limb with the hand of the healthy side.
Pull upward, inward and outward when inhaling and release it
when exhaling. Imagine that qi is flowing to the affected limb
at the same time. Do it 4 - 6 times per day.

Facial Paralysis (Bells Palsy)

Etiology
Also named deviation of the eye and mouth in traditional
Chinese medicine, it is usually caused by invasion of the head
by pathogenic wind and cold.
Symptoms
The disease is characterized by hemiparalysis of the face
manifested as numbness of the affected side, distorted mouth

— 391—
with the corners tilted to the healthy side, half-closed eye with
r, '
dacryorrhea, and shallowed nasolabial groove. Flat—palm de­
tection often reveals scattered, densified, cold and stagnated
sensation of qi at the affected side.
Treatment
1. Emission of Qi)tgoing-Qi (Waiqi)
(1) Press-knead gently Yangbai (UB 14), Chengqi (St 1),
Sizhukong (SJ 23), Tongziliao (GB 1), Tinggong (SI 19),
Quanliao (SI 18), Yingxiang (LI 20), Jiache (St 6), Yifeng (SJ
17), Fengchi (GB 20) and liegu (LI 4).
(2) With flat-palm gesture and pushing-pulling—leading
or pulling—quivering manipulation, emit qi to the affected side
and guide the channel qi to circulate from the anterior to the
posterior, or circulate to Hegu (LI 4) along the Large Intestine
Channel of Hand-Yangming.
Modificaton-. For treatment of the first-stage paralysis, it
is advisable to apply gentle pressing-kneading and select
fiat-palm hand gesture and pushing, pulling and leading ma­
nipulations. As for paralysis with a long course, deep pressing-
kneading and vibrating and quivering manipulations are desir­
able.
2. Qigong-Acupuncture
Insert the filiform needles into Dicang (St 4), Jiache (St 6),
Qianzheng (Extra), Yangbai (GB 14), Yingxiang (LI 20),
Yifeng (SJ 17), Fengchi (GB 20) and Hegu (LI 4). Emit qi with
dragon-mouth hand gesture and pushing, pulling and quiv­
ering manipulations to the needles to get qi balanced between
the poi nts. Guide the channel qi to Hegu (LI 4).
3. Self Qigong Exercise as Accessory Treatment
—392—
(1) Push-knead the affected side of the face with the flat
of the four fingers, from the corner of the mouth to the ear,
from the zygomatic bone to the ear, and from the midpoint of
the forehead sidewards to the back of the head 81 times
respectively.
(2) Knead Jiache (St 6), Yifeng (SJ 17), Yangbai (GB 14),
Sibai (St 2) and Yingxiang (LI 20) with the tip of the thumb 24
times each.
(3) Bathing the Face: Rub the face with the two palms
starting from the midpoint of the forehead sidewards, then
downwards, and then upwards along the sides of the nose back
to the forehead, 24 —48 times. Rub face in the opposite direc­
tion 24 - 48 times.

Arthralgia Syndrome

Etiology
It is caused by attack of the channels by pathogenic evils
of wind, cold and dampness due to irregular daily life, weak­
ened wei-qi (superficial qi or body resistence), or due to slay­
ing in a draught after sweating, wading in water, exposing to
cold weather and long-time lying on damp ground.
Symptoms
1. Migratory Arthralgia
This type is characterized by migratory pain in the limbs
which is sometimes ccompanied by fever and chills, yellow and
greasy tongue coating and superficial pulse. Flat-palm detec­
tion often reveals tingling, distending and densified sensation
of qi at the aching region.

■ 393- -
2. Cold-type Arthralgia
Symptoms olf this type include general or localized pain
which may be relieved by warmth and aggravated by cold,
white tongue coating and taut, tense pulse. Flat-palm detec­
tion often reveals cold, densified and stagnated sensation of qi
at the aching region.
3. Damp-type Arthralgia
It is manifested as heaviness and numbness of the limbs
and localized arthralgia (e.g., joints of the limbs) which tends to
attack in wet days, and soft, slow pulse and white, greasy coat­
ing. Flat—palm detection may reveal cold, stagnated, densified,
distending and tingling sensation of qi at the aching limb joints.
.Treatment
1. Emission of Outgoing-Qi (Waiqi)
(1) Knead Dazhui (Du 14), Feishu (UB 13), Mingmen (Du
4) and Dantian.
(2) With the patient standing, emit qi with flat-palm ges­
ture and pushing, pulling, quivering and leading manipulations
to his Dazhui (Du 14), Mingmen (Du 4) and Dantian to facili­
tate his qi circulation and arouse his spontaneous movements.
If the patient presents no spontaneous movements, the
therapist should guide and regulate his qi of the Urinary Blad­
der Channel of Hand-Taiyang, starting from Fengmen (UB
12) and Tianzong (SI 11).
(3) Select the points along the channels, at the far end of
the channels and those at the affected area. Emit qi toward the
affected part with flat-palm gesture and pulling and leading
manipulations, then guide the pathogenic qi to the far end of
the extremities to expel it there. The patient should imagine at
— 394—
the same time that his pathogenic qi is being expelled along
with his exhaling. For example, for treatment of knee joint
arthralgia, the doctor should firstly conduct pressing,
kneading, pushing and rolling massage on Waixiyan (Dubi, St
36), Liangqiu (St 34), Xiyangguan (GB 33) and Yinglingquan
(Sp 9), then with flat-palm hand gesture and pulling and lead­
ing manipulations, guide the patient's channel qi to flow along
the Stomach Channel of Foot-Yangming and the Spleen
Channel of Foot-Taiyin to the far end of the lower limbs and
expel the wind, cold and dampness evils from Yinbai (Sp 1) and
Dadun (Liv 1).
2. Qigong-Acupuncture
Select points at the affected area, at the far end of the
channel or near the affected area. Insert the filiform needles in­
to the selected points and emit qi with dragon-mouth hand
gesture and pulling, rotating and leading manipulations toward
them. Guide qi to flow from the aching point or along the
channels to the far end to expel the evils there. For example, to
treat arthralgia in the ankle, the points Shenmai (UB 62),
Zhaohai (K 6), Ashi point (pressure pain point), Kunlun (UB
60) and Qiuxu (GB 40) should be selected.
3. Self Qigong Exercise as Accessory Treatment
(1) The Exercise for Expelling Wind, Cold and Dampness
Stand quiet and relaxed, with the two palms pressing down­
ward, knees slightly bent, eyes slightly closed and tongue stuck
against the palate. Inhale first and send qi down to Dantian,
and exhale and imagine that the genuine qi is coming out from
Dantian and going along the channels directly to the painful
area to drive the evil qi out of the body from the points at the
395
painful area or at the far end of the channel. Do the exercise 81
times. j
(2) Six-Form Brocade Exercise (Liuduan Gong)
Form One Stretching Out Hands to Shut the Cave Door-.
Set feet apart at shoulders width, the toes pointing inwards to
form inverted splayfeet, the waist and legs straight, eyes look­
ing straight ahead, mind concentrated on Dantian and breath
natural. Lift the two hands with palms downwards to the two
sides of the chest, and push forwards slowly as if shutting a
door. Then strain the wrists and the ten fingers to exert traction
to the tendons of the arms, 10 times.
Form Two Stretching Arms and Shrugging Shoulders-.
Proceed from the last stance. Turn the arms sidewise in oppo­
site‘directions and keep them at shoulder level, palms facing
upward as if carrying a shoulder pole. Stretch the arms back­
wards and simultaneously shrug the shoulders, 10 times.
Form Three Pressing Gourd Gently-. Draw the hands
back to the chest and then drop them to the sides of the legs
with palms facing downwards and the fingers of them pointing
at the opposite directions and bending dorsally a little. Press
downwards forcefully 10 times.
Form Four Bending Over to Touch Dan (Genuine Qi)-.
Keep the legs straight and bend the waist. With palms facing
downwards, cross the arms alternately while pressing the hands
down to stroke, 10 times.
Form Five Holding Mount Taihang by Hands-. From the
last stance, turn the palms upward as if to fish for something
and lift them slowly to Tanzhong (Ren 17) with the back
straightened. Adduct the palms and stretch the arms slowly
— 396—
upwards to the top of the head, palms apart at shoulders width.
Then stretch the arms and palms forcefully upwards as if to
hold up a mountain, 10 times.
Form Six Snatching the Belt with Hands Alternately-.
Proceed from the last stance. Cup the hands slightly. Lower the
left arm towards the front, and snatch as if to get something.
Withdraw the left hand to the chest and snatch with the right
hand. Repeat this 10 times.

Flaccidity Syndrom e

Etiology
The disease is due to failure to nourish the muscles re­
sulting from over consumption of the lung-fluid caused by in­
vasion of the lung by exopathic wind— heat, or due to the
overwhelming of dampness-heat which impairs the Yangming
Channels, or due to insufficiency of liver—yin and kidney-yin
(essence and energy of the liver and kidney) resulting from lin­
gering illness or intemperance in sexual life.
Symptoms
The syndrome is marked by weakness and limited
movement of the lower limbs, accompanied by fever, cough,
vexation, thirst, scanty dark urine, reddened tongue proper
with yellow coating and thready and rapid pulse in the type of
retention of pathogenic heat in the lung; by heavy sensation of
the body, turbid urine, hot sensation in the feet which may be
relieved by coldness, yellow greasy tongue coating and soft and
rapid pulse in the type of overwhelming dampness-heat; and
by soreness and weakness of the waist and back, seminal emis

— 397—
sion and prospermia, dizziness and vertigo, thready, rapid
pulse and reddened tongue proper in the type of insufficiency
of the liver—yin and kidney-yin.
Flat-palm detection of the three types may reveal
densified, distending and stagnated or scattered, tingling and
cold sensation of qi at the affected limb.
Treatment
1. Emission of Outgoing-Qi (Waiqi)
(1) For treatment of flaccidity of the upper limbs, select
Dazhui (Du 14), Jiquan (H 1), Xiaohai (SI 8), Shaohai (H 3),
Quchi (LI 11), Hegu (LI 4) as the main points; for that of the
lower limbs, select mainly Mingmen (Du 4), Huantiao (GB 30),
Weifchong (UB 40), Yanglingquan (GB 34), Zusanli (St 36) and
Qiengshan (UB 57). Knead the points with the fingertips first,
then roll with the back of the hand upon the affected lower
limb.
2 Then with flat-palm gesture and pushing and leading
( )

manipulations, emit qi toward the above points, and guide the

channel qi to flow from Dazhui (Du 14) and Mingmen (Du 4)
along the Three Yang Channels of Hand or the Three Yang
Channels of Foot to the upper or the lower limb to direct the
channel qi to the affected part.
Modification-. In case of retention of pathogenic heat in the
lung, add flat-palm and vibrating and quivering manipulations
to emit qi toward Fishu (UB 13) and Dachangshu (UB 25) for
14 respiratory cycles, and guide the channel qi to flow along the
Channels of Hand-Taiyang and Foot-Taiyang;in case of
overwhelming of dampness-heat, add the same gesture and
manipulations to emit qi toward Pishu (UB 20), Weishu (UB
—398—
21), Liangmen (St 21) and Tianshu (St 25) for 14 respiratory
cycles, and guide the channel qi to flow toward the ends of the
extremities along the Channels of Hand-Yangming and
Foot—Yangming; and in case of insufficiency of the liver-yin
and kidney-yin, add the same gesture and manipulations to
emit qi toward Ganshu (UB 18), Shenshu (UB 20) and Dantian
for 14 respiratory cycles, and guide the channel qi to flow along
the Liver Channel of Foot-Jueyin and the Kidney Channel of
F oot- Shaoyin to the toes.
2. Qigong-Acupuncture
Insert the filiform needles into, for the upper limb
flaccidity, Jianyu (LI 15), Quchi (LI 11), Hegu (LI 4) and
Yangxi (LI 5), and for the lower limb flaccidity, Biguan (St 31),
Liangqiu (St 34), Zusanli (St 36), Yinlingquan (Sp 9),
Yanglingquan (GB 34) and Jiexi (St 41). Then emit qi toward
them with dragon-mouth, bird-beak or flat-palm hand ges­
ture and pushing, rotating and leading manipulations to gel qi
balanced.
3. Self Qigong Exercise as Accessory Treatment
(1) The Health Promotion Exercise (Qiangzhuang Gong)
Take a sitting or lying posture with the whole body re­
laxed, distractions expelled, and tongue stuck against the
palate.
Take antidromic abdominal respiration and concentration
of mind on Dantian. Pull in the abdomen and contract the
anus during inhalation to instil qi into Dantian; buldge the ab­
domen and relax the anus during exhalation to send qi down to
Dantian.
(2) The Exercise of the Upper Limbs for Dredging the
— 399—
Channels
Pounding the Shoulders and Arms-. Make the hand of the
healthy side a hollow fist and pound with it the external, inter­
nal and anterior sides of the affected arm from the shoulder to
the wrist 3 —5 times.
Dredging the Three Yin and Three Yang Channels o f Hand:
Push-rub with the palm of the healthy side the internal side of
the affected arm from the chest along the Three Yin Channels
of Hand down to the fingertips, then from the fingertips up­
wards via the back of the hand along the Three Yang Channels
of Hand back to the shoulder, 5 - 1 0 times.
(3) The Exercise of the Lower Limbs for Dredging th
Channels
i.

Patting the Lower Limbs-. Pat the affected lower limb with
the roots of both palms from the uppermost of the thigh down
to the shank 5 -1 0 times.
Dredging the Three Yin and Three Yang Channels o f Foot-.
Push-rub the lower limbs with both palms. Exhaling,
push-rub downwards along the Three Yang Channels of Foot
and inhaling, upwards along the Three Yin Channels of Foot 5
- 1 0 times.
Lumbago
Etiology
1. Lumbago Due to Cold-Dampness
It is caused by retention of the cold and dampness
pathogens in the channels and collaterals leading to impeded or
stagnated circulation of qi and blood.
2. Lumbago Due to Kidney Deficiency
— 400—
It is caused by failure of the kidney to nourish Sanjiao (the
three warmers) due to its deficiency resulting from over con­
sumption of the kidney essence by sexual life.
3. Lumbago Due to Trauma
It is due to injury of the muscles and tissues, stagnation of
qi and stasis of blood and obstruction of the channels and
collaterals resulting from sprain or sudden sprain, contusion
and collision injury.
Symptoms
1. Lumbago Due to Cold-Dampness
It is marked by heaviness and pain in the waist which may
radiate to the hips and legs or may be accompanied by muscu­
lar stiffness and, in chronic cases, the pain is on and off with
different degrees and severity. The patient often feels cold at
the waist and lumbago, especially in wet and cold days. The
tongue coating is white and greasy and the pulse soft
Flat-palm detection often reveals cold, densified, tingling and
sluggish sensation of qi at the waist.
2. Lumbago Due to Kidney Deficiency
The pain is dull and continuous, accompanied by soreness
and weakness of the waist and knees, cold limbs and nocturnal
emission. Flat—palm detection often reveals stagnated, cold
and tingling sensation of qi at the waist.
3. Lumbago Due to Trauma
The patient has a history of trauma. The pain is splitting
and localized, with tenderness and movement limitation. The
tongue is often purple and the pulse is deep and uneven.
Flat-palm detection usually reveals stagnated, densified, slug­
gish and distending sensation of qi at the waist.
— 4Ü1—
%

Treatment
1. Emission o f Outgoing-Qi (Waiqi)
(1) ; Press—roll and press—knead Shenshu (UB
Mingmen (Du 4), Yaoyangguan (Du 3), Weizhong (UB 40)
and Ashi points (pressure pain points).
(2) With flat—palm gesture and pushing, pulling and lead­
ing manipulations, emit qi toward Ashi points, Shenshu (UB
23) and Dachangshu (UB 25), and guide qi to flow along the
Urinary Bladder Channel of Foot—Taiyang to the lower ex­
tremities to get qi of the patient balanced.
(3) Conduct massage of the waist with oblique—pulling,
patting and rubbing manipulations.
, Modification-. For lumbago due to cold—dampness, add
flat-palm gesture, pulling and leading manipulations and the
method of heat-guidance of qi to emit outgoing qi and guide
the pathogenic qi out of the body. For lumbago due to kidney
deficiency, add flat- palm gesture and vibrating and quivering
manipulations to emit qi toward Shenshu (UB 23), Zhishi (UB
52), Mingmen (Du 4) and Dantian for 14 respiratory cycles
;ach, and for lumbago due to trauma, add the same gesture
and manipulations to emit qi to Ashi points for 28 respiratory
cycles.
2. Qigong-Acupuncture
Insert the filiform needles into Shenshu (UB 23), Ashi
point, Dachangshu (UB 25) and Weizhong (UB 40). Emit qi
with dragon—mouth gesture and pushing, pulling and rotating
manipulations to facilitate the channel qi of the patient to bal­
ance it.
3. S elf Qigong Exercise as Accessory Treatment
— 402—
(1) Moving the Waist to Reinforce the Muscles
Make hands akimbo and turn the waist clockwise and
counterclockwise 36 times respectively.
(2) Thumping the Lumbosacral Region
Thump the sides of the waist, the renal regions and the
sacral regions with the two hollow lists alternately 36 times
each.
(3) Rub the hands to get them hot and rub the renal region
with them from the upper to the lower till the regions feel
warm.

Section Two Surgical and

Gynecological Syndromes
Mammary Abscess (Cyst)

Etiology
Mammary abscess is also called mastitis which, as tradi­
tional Chinese medicine holds, is caused by stagnation of qi
and stasis of blood resulting from tagnation of the liver—qi or
the gallbladder—qi and excessiveness and stagnation of toxic
heat in the Stomach Channel. Milk stagnation in the mammary
glands, which is caused by trauma or extrusion, may give rise
to acute mastitis. Acute mastitis infected via baby ’ s mouth is
called “ chuiru” . The disease is commonly seen in women in
their lactation.
Symptoms
Local swelling, fever, pain or mass accompanied with gen­
eral fever or chills, nausea and polydipsia appearing at the first

— 403—
stage. Flat-palm detection often reveals hot, tingling, stagnai
ed and densified sensation of qi at the affected area.
Treatment
Treatment with outgoing-qi is efficacious only at the first
stage of the disease. Incision and drainage are needed if abscess
develops.
1. Emission of O utgoing-Q i (Waiqi)
(1) Press-knead Shanzhong (Ren 17), Rugen (St 18),
Zhongfu (Lu 1), Ganshu (UB 18) and Weishu (UB 21) to open
through the points along the Liver Channel, Stomach Channel
and the Lung Channel.
(2) Flat-palm gesture and vibrating and quivering manip­
ulations are applied to emit.qi,with the point Inner Laogong
facing the swollen mass, for 48 respiratory cycles. Then, apply
dragon-mouth hand gesture and the same manipulations to
emit qi toward the mass for 24 respiratory cycles. Still then,
flat-palm gesture and pushing, pulling and leading manipula­
tions should be taken to emit qi toward Ruzhong (St 17) and
guide the channel qi to flow downward along the Stomach
Channel of Foot-Yangming to dredge the channels and expel
the pathogenic factors out of the body.
(3) Gently pinch the affected breast with the thumb, index
finger and middle finger to extrude the stagnated milk. This
should be done once a day.
2. Qigong-Acupuncture
Insert the filiform needles into Jianjing (GB 21), Fengmen
(GB 20), Chize (Lu 5) and Zusanli (St 36). Then emit qi with
dragon-mouth gesture and pushing, pulling and leading ma­
nipulations toward them and guide the channel qi to Zusanli
— 404—
(St 36) and Chize (Lu 5).
3. Self Qigong Exercise as Accessory Treatment
(1) Patients at the first stage of the disease may knead by
themselves the surrounding area of the swelling gently with the
tips of the index, middle, ring and little fingers (close together)
and practise the Chest—Hypochondrium Exercise.
(2) “Chui” Qi to Expel the Pathogenic Evils
Sit quietly, get the upper and lower teeth tapping each
Other, swallow the saliva and regulate the breath even. Inhale
to gather qi in the chest and exhale to guide qi to rotate from
Rugen (St 18) to the nip while uttering “chui” to dispel the evil
qi out by way of the nip. Do this for 12 respiratory cycles.
Case
Wang, female, aged 28, came for the first visit on July 8,
1983.
Complaints The patient complained of swelling-pain in
the left breast for three days with localized redness, swelling,
hotness and difficulty in milk discharge.
Examinatioin A mass 3 x 4 cm in size could be palpated
in the internal side of the left breast. The local skin looks red
and swelling with tenderness. Flat- palm detection with outgo-
ing-qi found hot,tingling and densified qi at the affected part
of the left breast.
Diagnosis Mammary abscess (Mastitis).
Treatment Flat-palm and dragon-mouth hand gestures
and vibrating, quivering, pulling and leading manipulations
were used to emit qi to Shanzhong (Ren 17), Rugen (St 18),
Zhongfu (Lu 1), Ganshu (GB 18), Weishu (U B 21) and Zusanli
(St 36).
— 4Ü5—
Course of Treatment On emission of outgoing-qi, the
>
patient felt her breast distending and tingling and a flow of qi
rushing from the breast to Zusanli (St 36) along the Stomach
Channel of Foot-Yangming. The mass almost disappeared af­
ter the first treatment and there remained only mild tenderness.
The disease was cured after the second treatment,

Angiitis

Etiology
Angiitis is termed “Tuoju” (gangrene of toe) in traditional
Chinese medicine. It is often caused by accumulation of viru­
lent fire—evil and stagnation of qi and blood in the channels
and blood vessels, which may result from invasion of cold
dampness preventing the vital energy from going downward,
over-intake of fatty and pungent food leading to internal gen­
eration of purulent fire, or from deficiency of the kidney-yin
that fails to suppress the evil fire.
Symptoms
In mild cases, there may be cold and numb sensation at
the end of the extremity with changes of the skin colour and in­
termittent claudication, while in severe cases, there may be
muscular atrophy, acronecrosis and chronic ulcer which often
lead to severe pain and make the patient sleepless at night and
keep sitting with the knees in arms. The arteriopalmus of the
affected limb usually weakens or disappears. Flat-palm detec­
tion may reveal densified, cold and stagnated qi at the affected
limb.
Treatment

— 406—
1. Emission of O utgoing-Qi (Waiqi)
(1) Roll, knead and rub the affected limb with
progressively increased force, then press-knead Jiquan (H 1),
Xiaohai (SI 8), Shaohai (H 3), Qichong (St 30), Yanglingquan
(GB 34) and Weizhong (UB 40).
(2) For treatment when the upper limb is affected
affection, flat-palm hand gesture and pushing, pulling, quiv­
ering and leading manipulations should be used to emit qi to­
ward Jiquan (H 1) and guide qi to flow to the fingertips along
the Three Yin Channels of Hand; for treatment of the lower
limb affection, the same gesture and manipulations are used to
emit qi to Dantian, Huantiao (GB 30) and Qichong (St 30) and
guide qi to flow to the toes along the Stomach Channel of
Foot-Yangming.
2. Qigong-Acupuncture
Insert the filiform needles into Quchi (LI 11), Hegu (LI 4),
Biguan (St 31), Yanglingquan (GB 34), Huantiao (GB 30),
Weizhong (UB 40), Chengshan (UB 57) and Kunlun (UB 60).
Emit qi toward these points and then guide qi to the fingertips
or toes with dragon-beak or bird-mouth hand gesture and
pulling and leading manipulations.
3. Self Qigong Exercise as Accessory Treatment
(1) Practise the Exercise for Guiding Qi to Rotate Auto­
matically (Refer to “Dysentery”). When qi can rotate following
will, guide qi by will to rotate from Dantian downward to
dredge the channels and collaterals and facilitate the circulation
of qi.
(2) Practise selectively the Exercise of the Upper Limbs for
Dredging the Channels and the Exercise of the Lower Limbs
— 407—
4

for Dredging the Channels (Refer to “Flaccidity Syndrome”).

i

Dysmenorrhea

Etiology
As one of the common gynecological diseases, dysmenorrhea
is mainly due to stagnation of qi and stasis of blood caused ei­
ther by mental stress such as anxiety and anger or by cold evil
affection. It may be classified into two types——deficiency type
and excess type.
Symptoms
1. Dysmenorrhea of Execess Type
Patients with dysmenorrhea of excess type have the symp­
toms of pain in the lower abdomen prior to menstruation or
constant pain in the lower abdomin, interior heat, dry mouth,
dark violet menstrual blood, advanced menstrual period and
taut and rapid pulse. Flat-palm detection often reveals
densified, stagnated, distending and tingling sensation of qi at
the lower abdomen.
2. Dysmenorrhea of Deficiency Type
Patients with dysmenorrhea of deficiency type have the
symptoms of pain in the lower abdomen after menstruation
which can be alleviated by warming and hand—pressing, scanty
and thin mentrual blood, delayed menstruation period, aver­
sion to cold and fine and slippery pulse. Flat—palm detection
often reveals cold, densified and tingling sensation of qi at the
lower abdomen.
Treatment
1. Emission of O utgoing-Q i (Waiqi)

— 408—
(1) Press and knead with the fingertips Qihai (Ren 6),
Guanyuan (Ren 4), Zhongwan (Ren 12) and Shenshu (UB 23)
to open through these points.
(2) Emit qi, with flat-palm or middle-finger-propping
gesture and vibrating manipulation, towards Zhongwan (Ren
12), Qihai (Ren 6) and Guanyuan (Ren 4) for 8 - 16
respiratory cycles. Then conduct rotating massage on the lower
abdomen, followed by pressing and kneading Sanyinjiao (Sp
6).
(3) Emit qi towards the Lower Dantian with flat-palm
gesture and pushing- pulling—rotating manipulation, and
guide qi to whirl around the umbilicus.Rotate clockwise for
cases with deficiency syndrome and counterclockwise for those
with excess syndrome.
Modification¡ To treat the execess type, add flat-palm
hand gesture and pulling and leading manipulations to guide
the channel qi to flow from Dantian (Extra) downward to the
lower limbs along the Liver Channel of Foot-Jueyin and the
Stomach Channel of Foot—Yangming. To treat the deficiency
type, add flat—palm hand gesture and pushing and leading ma­
nipulations to emit qi to Guanyuan (Ren 4) and Qihai (Ren 6)
and guide the channel qi to flow along the Spleen Channel of
Foot-Taiyin and the Stomach Channel of Foot-Yangming to
balance qi.
2. Qigong-Acupuncture
Insert the filiform needles into Guanyuan (Ren 4), Zhongji
(Ren 3), Sanyinjiao (Sp 6) and Zusanli (St 36), and emit qi to­
ward them with dragon- mouth hand gesture and pushing,
pulling and rotating manipulations to get qi balanced between
—409—
the points.
3. Self Qigong'Exercise as Accessory Treatment
(1) The Automatic Qi Circulation Exercise
Take a lying posture relaxed and in quiescence with breath
even and tongue stuck against the palate. Taking the navel as
the centre of a circle, guide qi to rotate clockwise from the
smallest cirle at the navel to the largest at the flanks of the ab­
domen, while saying silently “the white tiger hides in the east;
the green dragon hides in the west” during every circle, for al­
together 36 circles. Then guide qi to rotate counterclockwise
from the largest circle to the smallest while saying silently “the
green dragon hides in the west; the white tiger hides in the east”
for also 36 circles. Patients with dysmenorrhea of excess type
should guide qi to rotate counterclockwise round the navel for
81 circles before doing the above exercise, and those with
dysmenorrhea of deficiency type should get qi to rotate clock­
wise for 81 circles. The exercise should be started 10 days be­
fore the menstrual period and continued until the end of it 2 —
4 times a day. '
(2) The Exercise of Kneading the Abdomen
Rotate-knead Zhongwan (Ren 17) above the navel and
the region below the navel counterclockwise 36 times each,
then knead the navel clockwise and counterclockwise 36 times
respectively.
(3) Rub the hands to get them warm and scrub the two
sides of the waist with the hand till the waist feels warm.
Case
Zhao, female, aged 23, unmarried, came for the first visit
on March 21,1981.
—410—
Complaints The patient complained of discomfort and
pain in the lower abdomen beginning 4 —11 days before every
menstruation, which might be relieved after the period, for
successively eight years, and delayed menstrual period, scanty
thin blood, painful shock, cold extremities and aversion to
cold. Constant administration of traditional and Western drugs
yielded no apparent effect.
Examination Physical examination found pale tongue
proper with white, thin coating, deep, thready and feeble pulse,
and retroversion of uterus with no inflammation and other ab­
normalities.
Treatment Flat-palm hand gesture and pushing,ro­
ta ting, quivering and leading manipulations were taken to emit
qi toward Qihai (Ren 6), Guanyuan (Ren 4), Guilai (St 29),
Shuidao (St 28), Mingmen (Du 4), Shenshu (UB 23) and
Sanyinjiao (Sp 6).

Chronic Pelvic Inflammation

Etiology
It is chiefly caused by accumulation of dampness—heat or
stagnation of cold-dampness in the uterus.
Symptoms
Patients with chronioc pelvic inflammation usually have
the symptoms of pain in the lower abdomen, hypostatic
distension, soreness in the lumbosacral portion, and pain and
distension that may become worse during menstruation or after
strain. If it is caused by damp-heat accumulation, there will be
vaginal discharge, headache, fever, aversion to cold, and

— 411—
- yellowish and greasy tongue coating. If it is caused by
cold-dampness stagnation, vaginal discharge is white and
stenchful, the tongue fur is white and greasy, and the pulse is
deep and slow, or taut and slippery.
Treatment
1. Emission of O utgoing-Q i (Waiqi)
(1) Press-knead Zhongwan (Ren 12), Daimai (GB 26),
Zhongji (Ren 3), Pishu (UB 20), Mingmen (Du 4), Shenshu
(UB 23) and Sanyinjiao (Sp 6). Rub the abdomen on either
sides.
(2) Emit qi with middle-finger-propping hand gesture
and vibrating and quivering manipulations toward Zhongwan
(Ren .12), Qihai (Ren 6) and Zhongji (Ren 3) for 8 or 16
respiratory cycles each. Then emit qi, with flat-palm hand ges­
ture and pushing, pulling and leading manipulations toward
Dantian, Qihai(Ren 6), Zhongji (Ren 3) and Tianshu (St 25),
and guide qi to flow downward along the Stomach Channel.
(3) Emit qi, with flat-palm hand gesture and pushing, pul­
ling and quivering manipulations, toward Mingmen (Du 4) and
Shenshu (UB 23) for 8 or 16 respiratory cycles respectively, and
regulate qi along the Dai Channel (the Belt Channel) to get the
functional activities of qi normalized.
Modification-. In case of dampness-heat accumulation,
add emission of qi with cold- guidance of qi; in case of
cold-dampness stagnation, add the heat-guidance of qi.
2. Qigong-Acupuncture
Insert the filiform needles into Zhongwan (Ren 12),
Guanyuan (Ren 4), Zhongji (Ren 3), Sanyinjiao (Sp 6) and
Zusanli (St 36), and guide the channel qi of the patient with
— 412—
dragon-mouth or bird—mouth hand gesture and pushing, pui
ling and rotating manipulations to get it balanced between the
points.
3. Self Qigong Exercise as Accessory Treatment
(1) Practise the Inner Health Cultivation Exercise (refer to
“Diabetes”).
(2) Practise the Exercise of Kneading Dantian to Strength­
en Qi as follows.
Overlap the hands and put them on Dantian and knead it
clockwise and counterclockwise 36 times respectively. Then
practise the Automatic Qi Circulation Exercise (refer to
“Dysmenorrhea”).

Hysteroptosis

Etiology
It is mainly caused by asthenia after delivery or by
overstrain which leads to collapse of qi and dysfunction of the
uterus.
Symptoms
The uterus may be found falling down to the vagina or to
the lower vaginal orifice.There is often aching pain in the ab­
domen accompanied with listlessness. The pulse feels
threadyand feeble and the tongue looks pale. Flat-palm de­
tection often reveals scattered, stagnated and tingling qi at the
lower abdomen.
Treatment
1. Emission of Outgoing-qi (Waiqi)
(1) Press—knead Baihui (Du 20), Zhongwan (Ren 12),

413—
%

Qihai (Ren 6)> Sanyinjiao (Sp 6) and Zhaohai (K 6).

(2) Emit qi with flat-palm hand gesture and vibrating ma­
nipulation toward Baihui (Du 20), then toward Zhongwan
(Ren 12) and Qihai (Ren 6) for 48 respiratory cycles
respectively.
(3) With flat-palm hand gesture and pulling and leading
manipulations, emit qi toward Qihai (Ren 6) and Zhongji (Ren
3) and guide qi to the Middle Dantian.
2. Qigong-Acupuncture
Insert the filiform needles into Baihui (Du 20), Zhongwan
(Ren 12) and Guanyuan (Ren 4), and emit qi toward the need­
les with flat—palm or dragon-mouth hand gesture and
pushing, pulling and rotating manipulations for 14 respiratory
cycles respectively.
3. Self Qigong Exercise as Accessory Treatment
(1) Practise the Inner Health Cultivation Exercise (refer to
“Diabetes”).
(2) Practise the Exercise of Rotation of Dantian and
Baihui (Du 20) as follows.
Overlap the hands (the left above the right) with the Inner
Laogong (P 8) of the left over the Outer Laogong (P 8) of the
right. Put the hands on Baihui (Du 20) with the three points
joining vertically and turn the hands clockwise and
counterclockwise 36 times each, one time in one respiratory cy­
cle. Contract the abdomen and lift the anus and perineum dur­
ing inhalation and relax during exhalation. Rotate Dantian
along with the rotation of Baihui (Du 20).

— 414—
Section Three Traumatological Diseases
Stiffneck

Etiology
It is often caused by improper sleeping posture, and inva­
sion of pathogenic wind-dampness leading to obstruction of
channels and collaterals.
Symptoms
It is usually noticed in the morning when the patient feels
pain on one side of the neck, cervical immobilization and some­
times radiating pain in the shoulder and back. Cervical muscles
are in a spasmodic state and local tenderness is obvious, but no
local swelling and infammation can be found.
Flat—palm detection often reveals cold and densified sen­
sation of qi at the painful area.
Treatment
1. Emission of O utgoing-Qi (Waiqi)
(1) Press-knead Tianzhu (UB 10) and the Urinary Blad­
der Channel on the two sides of the neck, then press-knead
Fengchi (GB 20), Fengfu (Du 16), Jianzhongshu (SI 15),
Jianwaishu (SI 4), Quchi (LI 11) and Hegu (LI 4), to open
through the points and dredge the channels and collaterals.
(2) With flat-palm hand gesture and pushing, pulling and
leading manipulations, emit qi towards the painful area on the
neck, guide the channel qi to flow downward along the Urinary
Bladder Channel and also guide it to flow to the upper arms
along the Small Intestine Channel to get qi balanced.

-415—
(3) Apply the'jnethods of rolling, tracting-countertracting
and pulling-obliquely of the neck to help relieve the rigidity of
the joints and to regulate the muscles.
2. Qigong-Acupuncture
Insert the filiform needles into Ashi point (pressure pain
point), Tianzhu (UB 10), Fengchi (GB 20), Quchi (LI 11),
Hegu (LI 4) and Xuanzhong (GB 39). Emit qi toward the need­
les with dragon-mouth hand gesture and pushing and pulling
manipulations, and guide qi to flow from Fengchi (GB 20) to
Xuanzhong (GB 39) with sword-fingers hand gesture to get qi
balanced between the points.
3. Self Qigong Exercise as Accessory Treatment
(1) Dredging Fengchi (GB 20)
„ Knead the point Fengchi (GB 20) of both sides gently with
the thumbs 5 times during each inhaling and each exhaling for
altogether 14 respiratory cycles.
(2) Massaging Tianzhu (UB 10)
Bend the head forward slightly. Rub the back of the neck
along its midline with the cushion of the four fingers of either
hand from the top of the neck downwards 7 times during ex­
haling, and stop rubbing during inhaling. Do this for 7
respiratory cycles. Then massage the painful side with the same
method for 9 respiratory cycles.
(3) Turning the Neck to Guide Qi
Turn the neck counterclockwise, for half a circle during
inhalation and half a circle during exhalation for altogether 8
circles. Turn it clockwise in the same way for another 8 circles.
(4) Pulling the Neck
Cross the fingers of the two hands to hold the back of the
neck and pull the neck forwards during inhalation, at the same
time raise the head and look as backwards as possible. Relax
during exhalation. Do this for 9 respiratory cycles.

Cervical Spondylopathy

Etiology
The disease is usually caused by pathogenic wind, cold and
dampness, trauma, overstrain and, in the aged, failure of blood
to nourish the tendons due to insufficiency of qi and blood.
Symptoms
Clinically, symptoms of cervical spondylopathy are miscel­
laneous! however, those such as pain or numbing pain in the
neck, shoulders (including their periphery, upper part of the
back and chest and upper extremities due to irritation or com­
pression of cervical nerve roots are common.Cervical
overstrain or exopathic cold may serve as factors inducing this
disease or worsening its symptoms. If the spinal cord is irritated
or compressed, symptoms of numbness and weakness of the
lower extremities, and staggering gait may appear; while if
vertebral artery is irritated or compressed, vertigo and dizziness
may appear.
Flat-palm detection often reveals cold, densified, tingling
and stagnated sensation of qi at the neck and the arm of the af­
fected side.
Treatment
1. Emission o f O utgoing-qi (Waiqi)
(1) Press-knead Fengchi (GB 20), Fengfu (Du 16),
Tianzhu (UB 10),Jianzhongshu (SI 15), Jianwaishu (SI 14),

— 417—
%

Jiquan (H 1), Quchi'/Ll 11), Hegu (LI 4), Shaohai (H 3) and

Xiaohai (SI 8).
(2) Emit qi, with flat-palm hand gesture and vibrating and
quivering manipulations, toward Dazhui (Du 14) for 16
respiratory cycles, and with flat- palm hand gesture and push­
ing, pulling and leading manipulations, toward Fengchi (GB
20), Dazhui (Du 14) and Ashi points. Then guide qi to flow to
the fingertips along the Three Yang Channels of Hand.
(3) Again press-kneud the points mentioned in (1). Then
conduct patting, hitting, rocking rubbing and tracting-
countertracting hand manipulations to end the treatment.
2. Qigong-Acupuncture
Insert the filiform needles into the Ashi point, Fengchi
(GB 20), Tianzhu (UB 10), Quchi (LI 11) and Hegu (LI 4), then
emit qi with dragon—mouth hand gesture and pushing, pulling
and rotating manipulations toward the needles to get qi bal­
anced between all the points.
3. Self Qigong Exercise as Accessory Treatment
(1) Practise the Exercise of Stroking the Ball to Lead Neck
Movement as follows.
Take a sitting or standing posture. Set the left hand at the
height of Tanzhong (Ren 17) and the right at the height of
Dantian with the centre of the two palms facing each other as if
holding a ball. When qi is felt between the palms, abduct the
left hand and adduct the right as if stroking a ball, with the
head following the movement of the left hand, 9 or 18 times.
Exchange the positions of the hands and the direction of their
movements and stroke the “ball” 9 or 18 times, with the head
following the movements of the right hand. (2) Practise the Ex-
—418—
ercise of Dredging Fengchi (GB 20), Massaging Tianzhu (GB
20) and Pulling the Neck (refer to “Stiffneck”).
Case
Ying, male, 40, a Britishman studing in China, came for
the first visit on January 20,1983.
Complaints The patient complained of pain in the neck
and radiating pain in the left-upper arm for a year accom­
panied by stiffness of the neck and numbness of the fingers.
Traction treatment, acupuncture and treatment with Western
and traditional drugs yielded no apparent effect. The pain was
aggravated in the last thirty days, which affected his sleep and
study and urged him to seek Qigong treatment.
Examination There was tenderness in the 4th, 5th and
6th cervical vertebral processes, along their sides and at
Bingfeng (SI 12), Quyuan (SI 13), Tianzong (SI 11), Quchi (LI
11) and Shaohai (H 3). Anvil test and cervical root tension test
were positive. X-ray film showed disappearance of the physio­
logical radian of the normal anterior process (lordosis) of
cervical vertebrae and mild osseous proliferation at the posteri­
or aspect of the 4th and 5th vertebrae. Flat-palm detection re­
vealed cold, tingling and distending sensation of qi at the neck
and the left—upper arm.
Diagnosis Cervical spondylopathy (Shoulder-arm
pain).
Treatment Points applied to treatment were Fengchi
(G.B. 20), Tianzhu (UB 10), Bingfeng (SI 12), Jianwaishu (SI
14), Jianzhongshu (SI 15), Tianzong (SI 11), Quchi (LI 11),
Hegu (LI 4), Shaohai (H 3) and Xiaohai (SI 8). Hand manipu­
lations of rolling, pressing, kneading, digging—grasping, rock-
— 419—
ing and flicking w ep carried out first, followed by emission of
qi with flat-palm hand gesture and pushing, pulling and lead­
ing manipulations.
Course of Treatment On receiving outgoing-qi, the pa­
tient felt a flow of warmth rushing from the neck and shoulder
down to the hands along the Yangming, Taiyang and Shaoyin
Channels of Hand, which made the upper arm warm and com­
fortable. The disease was cured with all the symptoms disap­
peared after 8 times of treatment.

Omalgia

Etiology
Three main factors may contribute to the origination of
the disease: failure of nourishment of the channels and
collaterals due to asthenia at old age; obstruction of the vessels
due to trauma in the shoulder; and stagnation of qi and stasis
of blood in the vessels and muscles leading to difficulty in
stretching the arm due to the effect of pathogenic wind, cold
and dampness.
Symptoms
The main symptom is aching pain in one of the shoulders
which is often more severe during the night and can be aggra­
vated by activity, accompanied with stiffness and mobility
dysfunction of the shoulder joint. The pain may radiate to the
neck and the upper limb. Delayed treatment may lead to joint
adhesion and anergasia, and atrophy of the shoulder muscles
or spasms.
Flat-palm detection may reveal a sensation of densified,

— 420—
cold and tingling qi at the shoulder and neck of the affccu-u
side.
Treatment
1. Emission of O utgoing-Q i (Waiqi)
(1) Conduct rolling and kneading massage manipulations
on Jianyu (LI 15), Binao (LI 14), Jianzhen (SI 9), Tianzong (SI
11), Quchi (LI 11), Shousanli (LI 10) and Hegu (LI 4).
(2) Emit qi with spread-plaw hand gesture and vibrating
and quivering manipulations around the shoulder joint for 48
respiratory cycles. Then with flat-palm hand gesture and push­
ing and pulling manipulations, emit qi toward Dazhui (Du 14)
and Jianyu (LI 15) and guide the channel qi to flow along the
Small Intestine Channel of Hand-Taiyang and the Large Intes­
tine Channel of Hand—Yangming to the fingertips to balance
qi.
(3) Apply pressing, flicking, patting and rocking manipu­
lations to the shoulder joint to lubricate it. Then conduct rub­
bing and shaking to end the treatment.
2. Qigong-Acupuncture
Insert the filiform needles into Tianzhu (UB 10), Jianyu
(LI 15), Tianzong (SI 11), Jianzhen (SI 9), Quchi (LI 11) and
Hegu (LI 4). Then emit qi toward them with dragon-mouth
hand gesture and pushing, pulling and quivering manipulations
to get qi balanced.
3. S elf Qigong Exercise as Accessory Treatment
(1) The Exercise of Stretching the Arms by Climbing the
Wall.
Stand facing the wall. Place the hand of the affected side
on the wall. Take in a breath. During inhaling, raise the affect-
— 421—
%

ed side of the ant} to climb the wall as highly as possible. Do

this for 9 or 18 respiratory cycles.
(2) Carry out movements of the shoulder joint such as
bending, stretching and abducting to increase the degree of
mobility of the shoulder joint.
Prolapse of Lumbar Intervertebral Disc
Etiology
The disease is due rupture of the fibrous ring of vertebral
disc caused mostly by sudden or repeated sprain, overstrain on
lifting heavy things, lumbar sprain or invasion of the waist by
pathogenic cold.
Symptoms
The most prominent symptom is pain, which goes from
thé waist via the hip, the posterior aspect of the thigh, the lat­
eral-posterior aspect of the shank, the heel, the sole and the
lateral—dorsal aspect of the foot to the toes. The pain may be
aggravated with the increase of the abdominal pressure due to,
e.g., cough or defecation. There are obvious tenderness along
the sides of the lumbar vertebral process, stiffness and
dysfunction of the waist which often lead to difficulty in walk­
ing, and muscular atrophy of the lower limbs in cases with long
course of the illness.
Flat-palm detection often reveals densified, stagnated and
cold sensation of qi at the waist and the affected leg. X-ray ex­
amination may show lateral prolapse, narrowed and unequal
interspaces and variation of the physiological radian of the
lumbar vertebra.
Treatment

—422—
1. Emission of Outgoing-Qi (Waiqi)
(1) Apply rolling, pressing and kneading massage to
Shenshu (UB 23), Yaoyangguan (Du 3), Huantiao (GB 30),
Yanglingguan (GB 34), Weizhong (UB 40) and Chengshan
(UB 57).
(2) With flat-palm hand gesture and pushing, pulling and
leading manipulations, emit qi toward Mingmen (Du 4),
Shenshu (UB 23) and Ashi point (pressure pain point) and
guide qi to flow down to the lower limbs along the Urinary
Bladder Channel of Foot-Taiyang to get qi balanced.
(3) With flat-palm hand gesture and pulling and leading
manipulations, emit qi to Huantiao (GB 30) and guide the
channel qi to flow down to the lower extremities along the
Gallbladder Channel of Foot—Shaoyang to get qi balanced.
(4) Apply pulling-obliquely and patting manipulations to
the lumbar region and passive movement of the waist, hip and
knee to lubricate the joints and remove qi stagnation and blood
stasis.
2. Qigong-Acupuncture
Insert the filiform needles into Houxi (SI 3), Ashi points,
Yaoyangguan (Du 3), Shenshu (UB 23), Huantiao (GB 30),
Weizhong (UB 40), Yanglingguan (GB 34), Xuanzhong (GB
39) and Kunlun (UB 60) of the affected side. Then emit qi with
dragon—mouth or flat—palm hand gesture and pushing, pulling
and rotating manipulations toward the needles to get qi bal­
anced between all the points.
3. Self Qigong Exercise As Accessory Treatment
(1) Scrub Shenshu (UB 23) with the hands till the region is
hot. Then scrub Yongquan (K 1) in the same way.
— 423—
%

(2) To dredge the channels of the lower limbs, push-rub

with the two palms from the lumbar region to the sole along
the Three Yang Channels of Foot during exhaling, then back
to the waist along the Three Yin Channels of Foot during in­
haling, for altogether 7-9 respiratory cycles.
(3) Sit on bed with legs straight. Push the palms out to
touch the toes and then pull them back. Do this 21 times.
Case
Li, female, aged 29, came for the first visit on June 13,
1983.
Complaints Pain in the waist and the left lower limb for
nine months, which was more severe on coughing and defecat­
ing and became worse in the last two months, resulting in great
difficulty in walking. Treatment with traditional drugs, block­
age therapy, acupuncture and massage (Tuina) yielded no ap­
parent effect.
Examination There were tenderness and percussion pain
in the interspace of lumbar processes and the left side. Straight
elevation test of the left leg showed an angle of 35 degrees.
There were weakened dorsiflexion of the left toe and reduced
reflexion of the knee jerk and Achilles tendon. X-ray film
showed narrowed lumbar vertebral interspaces.
Diagnosis Prolapse of lumbar intervertebral disc
(waist-leg pain).
Treatment Flat-palm hand gesture and pushing,
pulling, quivering and leading manipulations were taken to
emit qi to Dachangshu (UB 25), Shenshu (UB 23), Weizhong
(UB 40), Chengshan (UB 57) and Kunlun (UB 60), followed by
acupuncture of the left Shangliao (UB 31) with a filiform need-
— 424—
le and emission pf qi to it with dragon—mouth hand gesture
and pulling, rotating and leading manipulations.
Course of Treatment During emission of qi, synchro­
nized movements of the hips and the left leg of the patient such
as quivering, stretching and flexing appeared. The radiation
pain in the leg diminished. The disease was cured after 8 times
of treatment.

Sprain of the Elbow Joint

Etiology
The sprain often results from impact by external force,
palm-supporting of the body on falling, or over-traction.
Symptoms
The main symptoms are swelling and pain in the elbow
with dysfunction of the joint.
Treatment
1. Emission of O utgoing-Q i (Waiqi)
(1) Apply rolling, pressing and kneading manipulations on
Quchi (LI 11), Zusanli (St 36), Shaohai (H 3) and Xiaohai (SI
8) first.
(2) Emit qi toward the painful place with flat-palm hand
gesture and vibrating manipulation, then toward Quchi (LI 11)
with the same gesture and pushing, pulling and leading manip­
ulations and guide qi with the same method to the fingertips
along the Large Intestine Channel of Hand-Yangming.
(3) Rub and rock the elbow joint to end the treatment.
2. Qigong-Acupuncture
Insert the filiform needles into Quchi (LI 11), Shousanli

— 425—
(LI 10), Ashi points and Hegu (LI 4). Then emit qi with
dragon-mouth hand gesture and pushing and pulling manipu­
lations toward the needles to get qi balanced.
3. Self Qigong Exercise as Accessory Treatment
Practise the Exercise of Raising the Ann and Bending the
Elbow as follows.
Stretch the affected arm at the shoulder level along with
inhaling, with the back of the hand upward and the abdomen
buldged. Abduct the hand and withdraw the elbow to the
hypochondrium. Do this for 9 respiratory cycles.

Sprain of the Knee Joint

Etiology
The sprain is commonly caused by impact from external
force or by over—abduction, over-adduction and over-rota­
tion.
Symptoms
The main symptoms are swelling and pain in the knee
joint, dysfunction of the joint manifested as inability to stand
or as limping. Flat-palm detection often reveals densified,
stagnated, tingling and distending sensation of qi.
Treatment
1. Emission o f O utgoing-qi (Waiqi)
(1) First, press-knead and push—rub the affected region
and its periphery. Then knead with the fingertip Xuehai (Sp
10), Liangqiu (St 34), Xiyan (Extra 36), Yinlingquan (Sp 9) and
Yanglingquan (GB 34) to open through them and dredge the
blood vessels.

— 426—
(2) With flat—palm hand gesture and pushing, pulling,
quivering and leading manipulations, emit qi toward the pain
ful area and guide the channel qi to flow to the foot along the
Three Yang and Three Yin Channels of Foot to get qi
balanced-
(3) Rock and press—knead the knee to end the treatment.
2. Qigong-Acupucture
Insert the filiform needles into Xiyan (Extra 36), heding
(Extra), Liangqiu(St 34), Xuehai (Sp 1), Yinlingquan (Sp 9),
Yanglingquan (GB 34), Zusanli (St 36). Then emit qi with
dragon—mouth hand qesture and pushing and pulling manipu­
lations toward the needles to balance qi.
3. S elf Qigong Exercise as Accessory Treatment
Practise the Exercise of White Crane Turning Its Knees as
follows.
Stand with feet close to each other and knees slightly bent,
the knees and feet being on a vertical line. Place the palms on
the knees with the thumb and the index and middle fingers on
the two depressions at the knee-lap respectively. Turn the
knees clockwise and counterclockwise 10 times each with the
speed of the movement synchronized with the rate of respira­
tion and qi sent down into Dantian.

Sprain of the Ankle Joint

Etiology
It is due to the over-adduction of the ankle joint resulting
from loss of one’s footing when walking, running or jumping.
Symptoms

— 427—
%

The main symptoms are swelling and pain in the ankle,

dysfunction otJ movements such as standing and
walking. Flat-palm detection with outgoing—qi often reveals
stagnated and densified qi sensation at the affected region.
Treatment
1. Emission of Outgoing—Q i (Waiqi)
(1) Press-knead the pressure pain point and its periphery;
knead Qiuxu (GB 40), Shangqiu (Sp 5), Jiexi (St 41),
Yanglingquan (GB 34), Zusanli (St 36), Kunlun (UB 60) and
Taixi (K 3).
(2) Emit qi with flat-palm hand gesture and vibrating and
quivering manipula- tions toward the affected aspect, then
tract and rock the ankle joint.
(3) Guide the circulation of qi along the Stomach Channel
of Foot-Yangming and the Spleen Channel of Foot—Taiyin to
get its flow smooth and its activities balanced.
2. Qigong-Acupuncture
Insert the filiform needles into Jiexi (St 41), Kunlun (UB
60), Taixi (K 3), Shangqiu (Sp 5), Qiuxu (GB 40),
Yanglingquan (GB 34), Yinglingquan (Sp 9) and Zusanli (St
36), then emit qi toward them with dragon-mouth hand ges­
ture and pulling and leading manipulations to get qi balanced
between them.
3. S elf Qigong Exercise As Accessory Treatment
Practise the Exercise of Rolling the Wooden Rod as fol­
lows.
Sit on a stool with feet put on a round rod. With the point
Yongquan (K 1) as the centre, roll the rod to and fro 81 times.

— 428—
Section Four Disorders o f the Eye,
Ear and N ose and Pediatric Diseases
Myopia

Etiology
Myopia is common in youngsters. It is believed that this
disease is related to improper lightening, improper posture and
successive long-time reading.
Symptoms
To victims of myopia, all objects in distance are blurred al­
though nearby objects are clear.
TREATMENT
1. Emission of Outgoing—Qi (Waiqi)
(1) Press and knead Jingming (UB 1), Qiuhou (Extra 4),
Yintang (Extra 1), Taiyang (Extra 2), Fengchi (GB 20) and
Hegu (LI 4).
(2) Emit qi toward Jingming (UB 1) and Fengchi (GB 20)
with one-finger-meditation or sword-fingers and pushing and
pulling manipulations, then emit qi toward Ganshu (UB 18)
and Shenshu (UB 23) with flat-palm hand gesture and vi­
brating and quivering manipulations for 11 or 22 respiratory
cycles respectively.
(3) Emit qi, with flat-palm gesture and pushing and lead­
ing manipulations toward the eyes, then guide qi to flow to
Xuanzhong (GB 39) along the Gall-bladder Channel, to make
the functional activities of qi normalized.
2. Qigong-Acupuncture

— 429—
Insert the filiform needles into Jingming (UB 1). Qiuhou
(Extra), Taiyang (fextra 2), Xuanzhong (GB 39) and Hegu (LI
4) and emit qi toward the needles with dragon—mouth or
bird—mouth hand gesture and pushing, pulling and leading
manipulations to make qi balanced between the needles.
3. Self Qigong Exercise As Accessory Treatment
Practice the Exercise of Soothing the Liver and Improving
Acuity of Vision as follows.
(1) Preparation
Stand relaxed and quiet, place the feet apart as wide as the
shoulders, drop the hands naturally at the sides of the body,
picture supporting an object on the head, pull in the chest and
straighten the back, relax the waist and knees, look straight
forward, and breathe naturally.
(2) Vision Regulation
Look straight forward first, and then look farther and far­
ther until unable to see farther. Stare at a point for a moment
and draw the vision gradually back to the nearest. Do this 4
times.
(3) Turning the Neck and Moving the Eyeballs
Look in the distance, turn the neck clockwise and
counterclockwise 4 times each, with the eyes following the
movement of the neck. Inhale when the neck is turned back­
wards and exhale when it is turned forwards.
(4) Throwing Out the Chest and Relaxing the Back
Raise the arms to the chest with the elbows bent and
palms towards the breasts. Draw the elbows backwards to
throw out the chest and inspire at the same time; then relax the
back and expire. Do this for 8 times.
— 430—
(5) Pressing Jingming (UBI) and Guiding Qi
Press with the thumbs the point Jingming (U B 1) near the
inner canthus while concentrating the mind on the eyes. Press
toward the orbits and then backwards during inhalation;
squeeze the eyeballs gently during exhalation while uttering
“xu”.
(6) Regulating Qi
Close the eyes lightly, bent the elbows and raise the hands
in front of the abdomen, palms upward. Lift the palms slowly
to the level of the eyes. Concentrate on the eyes during
inhalation, the two hands lifted a fist from the eyes; then begin
exhalation while still concentrating on the palms, the two
hands descending to the level of the abdomen. Do this 8 times
before dropping the hands at the sides as described in the pre­
paratory posture to end the exercise.
Case
Dai, female, aged 15, came for the first visit on November
17,1981.
Complaints The patient complained of suffering from
short sight for three years manifested as blurred vision of sub­
jects in distance which turned worse gradually. There was no
family history of myopia.
Examination The vision of the left eye was 0.2, the right
0.4, There was tenderness in the area of the 3rd and 4th cervical
vertebral processes.
Diagnosis Myopia.
Treatment Emission of qi was performed with
middle-finger-propping hand gesture and pushing, pulling
and rotating manipulations toward Jingming (UB 1), Qiuhou
— 431—
(Extra), Sizhukong (SJ 23), Tongziliao (GB 1), Fengchi (GB
20) and the pressurd pain point. The vision was improved after
treatment for twice to be 0.4 of the left eye and 0.5 of the right,
and further improved to be 1.2 and 1.5 after 15 times of treat­
ment. Follow-up visit in Febrary, 1983 found no aggravation.

Tinnitus and Deafness

Etiology
The diseases are most commonly caused by stagnation of
qi of the Shaoyang Channels due to adverse rising of the liver
wind-fire induced by violent rage and terror, by obstruction of
the orifices on the head due to exopathic wind affection, or by
failure of the kidney essence to reach the ears due to kidney de­
ficiency.
Symptoms
1. Excess Type
Sudden deafness or distending pain in the ear with noise as
chirping. Adverse rising of liver wind—fire or gallbladder
wind—fire is often manifested as flushed face, dry mouth, vexa­
tion and irritability and taut pulse; while affection by exopathic
wind, as chills and fever and headache. Flat—palm detection
usually reveals densified, tingling and distending sensation of qi
at the affected area.
2. Deficiency Type
The deafness and tinnitus occur constantly or
intermittently and may be aggravated by over-strain and re­
lieved by hand pressure, often accompanied by dizziness,
soreness of the waist, seminal emission, leukorrhea and feeble

— 432—
and thready pulse. Flat—palm detection may reveal densified,
tingling and distending sensation of qi.
Treatment
1. Emission o f O utgoing-Q i (Waiqi)
(1) Press-knead Tinggong (SI 19), Yifeng (SJ 17), Hegu
(LI 4) and Zhongzhu (SJ 3).
(2) Emit qi toward Dantian with one—finger—meditation
and sword-fingers hand gestures, pushing and pulling manipu­
lations and the qi—guiding method of making three points
linear.
(3) With fiat-palm and pulling and leading manipulations,
emit qi toward the affected ear and guide qi to flow to the ends
of the extremities along the Sanjiao Channel of
Hand-Shaoyang and the Gallbladder Channel of
Foot-Shaoyang to balance qi.
Modification•. In case of adverse rising of the liver
wind-fire, add flat-palm hand gesture and vibrating and quiv­
ering manipulations to emit qi to Ganshu (UB 18) and Danshu
(UB 19) for 14 respiratory cycles, and in case of kidney defi­
ciency, add the same to emit qi toward Shenshu (UB 23) for 14
respiratory cycles to balance qi.
2. Qigong-Acupuncture
Insert the filiform needles into Tinggong (SI 19), Yifeng
(SJ 17), Zhongzhu (SJ 3) and Xuanzhong (GB 39), then emit qi
toward the needles with dragon—mouth hand gesture and pul­
ling and rotating manipulations to get qi balanced between the
r
points.
3. Self Qigong Exercise as Accessory Treatment
(1) Striking the Heavenly Drum
— 433
Press the ears with the palms, the point Inner Laogong (P
8) aiming at the eár orifice and the fingers resting on the back
of the head. Put the index fingers on the top of the middle ones
and then slip them down forcefully to tap the back of the head
lightly 24 times. One can hear rat-tat when doing this.
(2) Pressing the Ears to Guide Qi
Press the ear orifices tightly with the palms and release
them to compress qi in the inner ears 10 times. Be sure to avoid
forceful and violent pressing or releasing. Though the pressing
should be tight and releasing rapid, they must be done gently
and moderately.
(3) Massaging the Auricles
Pinch the top of the auricles gently with the thumbs and
the index fingers and massage the auricles from the top down­
wards repeatedly 24 times to get them warm.
Case
Zhang, male, 34, came for the first visit on October 31,
1987.
Complaints Loss of hearing of the right ear for three
days accompanied with bitterness in the mouth, dry throat,
flushed face, vexation and dark urine. The patient had, before
deafness, a noise in the ears like wave roaring for ten days.
Examination There were no abnormal findings in the
right ear, the drum membrane was perfect and the deafness was
believed to be nervous. The tongue was reddened with thin and
yellow coating, and the pulse taut and rapid. Flat- palm detec­
tion with outgoing-qi revealed tingling, distending and tractive
sensation of qi.
Diagnosis Deafness (fulminant deafness).
Treatment Acupuncture was conducted on Tinggong (SI
19), Zhongzhu (SJ 3) and Xuanzhong (GB 39) and qi was emit­
ted toward the needles with dragon-mouth hand gesture and
pushing, pulling, quivering and leading manipulations.
Course of Treatment The patient could answer tele­
phone calls after treatment for 3 times. Hearing of the right ear
recovered after 9 times of treatment.
Sinusitis
Etiology
The nose is the orifice of the lung. Invasion of pathogenic
wind-cold into the lung brings about accumulation of heat and
obstruction of the lung-qi, which further impair the purifying
and descending function of the lung. The pathogenic evil may
then come into the air passage and accumulate in the nose, giv­
ing rise to sinusitis.
Symptoms
Sinusitis is manifested by constant yellowish and foul na­
sal discharge and impairment of smell, accompanied with
cough, dull pain in the sinciput, rapid pulse, reddened tongue
and thin, white and greasy tongue coating.
Treatment
1. Emission of O utgoing-Q i (Waiqi)
(1) Press-knead Yingxiang (LI 20), Yintang (Extra 1),
Fengchi (GB 20), Hegu (LI 4) and Lieque (Lu 7) first.
(2) Emit qi toward Yingxiang (LI 20) with one-finger
-meditation or sword—fingers hand gesture and pushing, pu l­
ling and leading manipulations and guide the channel qi to
flow downward to Zusanli (St 36) along the Stomach Channel

— 435—
of Foot-Yangming to get qi balanced between the upper and
lower. 1
2. Qigong-Acupuncture
Insert the filiform needles into Yintang (Extra 1),
Yingxiang (LI 20). Fengchi (GB 20). Hegu (LI 4), Lieque (Lu
7) and Zusanli (St 36), then emit qi toward the needles with
dragon—mouth hand gesture and pushing and pulling manipu­
lations to get qi balanced between the points.
3. S elf Qigong Exercise As Accessory Treatment
(1) Bathing the Nose
Rub the dorsal sides of the thumbs against each other till
they are hot. Rub with them the sides of the nose gently up and
down. Rub 5 times during each inhaling and exhaling for alto­
gether 10 respiratory cycles.
(2) Kneading the Nose Apex
Put the tip of the middle finger of the right hand on the
nose apex and knead it clockwise during inhaling and
counterclockwise during exhaling 5 times each. Do this for 10
respiratory cycles.

Infantile Convulsion

Etiology
Infantile convulsion is usually caused by fright.
Symptoms
The disease is characterized by disphoria, listlessness, night
crying, poor appetite, diarrhoea and fever.
Treatment
(1) Knead Xiaotianxin (a massage point, at the root of the

— 436—
palm and the depression between the thenar eminence major
and thenar eminence minor) and pinch the points for child
massage of Xinjing, Ganjing and Wuzhijie (the joints of the
five fingers) of each hand and the points Yintang (Extra 1) and
Baihui (Du 20).
(2) Use flat-palm gesture and pushing, pulling and leading
manipulations to emit qi towards the fontanel and Baihui (Du
20) and then, to guide qi to flow to Dantian along the Ren
Channel to “get qi back to its origin” as it is called. (2) Use
middle—finger—propping hand gesture and vibrating and quiv­
ering manipulations toward Dazhui (Du 14), Xinshu (UB 15)
and Ganshu (UB 18) and then, regulate qi of the Urinary
Bladder Channel and the Du Channel to smoother its circula­
tion.

Section Five Qigong Deviations

Deviations of qigong refer to the adverse reactions of

qigong exercise which make the practitioner uncomfortable
and uncontrollable. Such reactions are physically and mentally
harmful. They may even lead to confinement of the practition­
er to bed or mental disorders. So the qigong therapist should
attach great importance to such deviations by providing timely
instructions and proper treatment.
From our experiences in rectifying deviations in 68 cases
(53 cured, 10 improved and 5 with no effect), we believe that
qigong deviations can be cured very quickly provided timely in
structions in exercise and proper retifications are given. De
layed treatment or treatment with careless emission of
— 437 —
outgoing-qi should be avoided, otherwise the patient's qi activ­
ities may be disturbed and the deviation exacerbated other than
improved.
Etiology
(1) Failure to obey the principle of “exercising in light of
concrete conditions”, for example, those who are not lit for the
exercise of intrinsic qi circulation force themselves to do it.
( 2) Exercising or practising without instructions of an ex­

perienced practi— tioner, or practising unduely for quick

results.
(3) Being overly suspicious, some people may fail to re­
spond to the tiding and qi effect in the correct way. And those
who are mentally weak may have too heavy a psychological
burden in the course of qigong practice so that they gradually
fall into victims of deviation.
(4) Some practitioners often fail to master the principle
and methods of the “three regulations” (regulation of posture,
respiration and will), fail to exercise in accordance with the giv­
en instructions, or change their styles now and then. All these
may get themselves confused mentally and physically.
Symptoms
1. Deranged Flow of Qi and Blood
Qi may get deranged and out of self control during or after
qigong exercise, which usually gives rise to dizziness, vertigo,
panic, chest distress, short breath, uncontrolled movement of
the extremities, or syncope. In most cases, patients are able to
tell the location and direction of qi flow.
2. Stagnation o f Qi and Stasis of Blood
During or after qigong exercises, disorder of qi may occur,
—438—
causing qi stagnation and blood stasis in a certain location ac­
companied by the symptoms of pain, heaviness, sore and dis­
tending sensation and sensation of compression, which can not
disappear automatically.
3. Leaking of Genuine Qi
During or after qigong exercise, one may feel leaking of qi
from the external genitals, anus and some points, which can
not be controlled by oneself. Leaking of genuine qi may lead to
wasting,weakness of the extremities, pale greyish and dark
complexion, vexation, failure of mind concentration,
hypomnesis,spontaneous perspiration, night sweat, seminal
emission, insomnia and reluctance to speak or move.
4. Mental Derangement
During qigong exercises, a phenomenon of mental
derangement, also called “being infatuated” (Ru Mo), may ap­
pear in some practitioners who regard the illusion emerging
during or after qigong exercise as true, and this often leads to
mental derangement manifested as uncommunicative and ec­
centric in disposition, withered and dull in expression, idle in
movement, and apathy and trance. Some even lose their confi­
dence of living and want to commit suicide; others suffer from
continuous auditory hallucination and visual hallucination
which are similar to that seen in psychotics. These symptoms
are summarized as ten devils in Zhong Lu Chuan Dao Ji
(Works of Zhong and Lu's Taoist Doctrine), which are the dev­
il of six thieves, devil of wealth, devil of aristocracy, devil of six
passions, devil of love, devil of adversity, devil of saints, devil
of fight, devil of amusement with women and devil of sexuality.
5. Unchecked Flow o f Pathogenic Qi
— 439-
In practitioners suffering illnesses, there may be struggle
between the healthy qi and pathogenic qi during exercises. And
because the healthy qi is reinforced owing to Qigong exercise,
the pathogenic qi may flow unchecked to a certain location and
cause pain, soreness, distention, heaviness, coldness and hot­
ness.
Treatment
1. Treatment o f Deranged Flow of-Q i
(1) Emission of Outgoing-Qi (Waiqi)
Regulate the activities of the Eight Extra-channels in
accordance with the “Eight Methods of Intelligent Turtle” , the
technique of point selection, and with the principle of “opening
the points on time”.
Then select points in the location and along the channels
where functional activities of qi have been in a state of
disorder. Flat-palm or sword-fingers hand gestures and push­
ing, pulling and quivering manipulations may be used to acti­
vate the channel qi, then guide qi with leading manipulation to
the related channel or organ, or back to Dantian.
(2) Daoyin Massage Based on Symptoms
First, dizziness or vertigo may be treated by pressing-rub­
bing Baihui (Du 20), Hanyan (GB 4), Shuaigu (GB 8) and
Xuanlu (GB 5), followed by pushing—opening Tianmen
(Extra), pushing Kangong (Extra), kneading Taiyang (Extra 2),
digging-pressing Fengchi (GB 20) and pressing Mingmen (Du
4).
Second, chest distress and shortness of breath may be
treated with finger-kneading Tanzhong (Ren 17), Rugen (St
18), Rupang (Extra), Yunmen (Lu 4) and Zhongfu (Lu 1),
—440—
pushing—kneading Tanzhong (Ren 17) and pressing-kneading
Neiguan(P6).
Third, uncontrolled movement of the extremities can be
treated by calling the patient by name and by saying some
proper words to get the movement holted, followed by patting
Dazhui (Du 4) and Mingmen (Du 4) and then pressing
Mingmen (Du 4) digitally.
Finally, syncope should be treated by pressing Yin tang
(Extra 1) and Renzhong (Du 26), digging-grasping Quchi (LI
11), Hegu (LI 4), Weizhong (UB 40) and Chengshan (UB 57),
and guiding qi back to Dantian.
(3) Self Qigong Exercise as Accessory Treatment
Stop doing the Qigong exercise which has caused the
symptoms.
Then conduct self patting on the head, back and chest,
and carry out self Daoyin massage along the Three Yang
Channels of Hand, the Three Yang Channels of Foot, the
Three Yin Channels of Hand and the Three Yin Channels of
Foot based on their courses and directions.
(4) Treatment with Traditional Drugs
The following ingredients may be described with modifica­
tion, and decoctd in water for oral administration.
Radix Angelicae Sinensis (Danggui) 12 grams
Magnetitum (Cishi) 30grams
Radix Achyranthis Bidentatae (Niuxi) 18 grams
Fructus Corni (Shanyurou) 15grams
Os Draconis (Shenglonggu) 30grams
Concha Ostreae (Shengmuli) 30grams
2. Stagnation of Qi and Stasis of Blood
— 441—
(1) Emission of Qutgoing-Qi (Waiqi)
In accordant with corresponding channel point selection,
select certain points in and around the location where qi
stagnation and blood stasis exist. Rub, press and knead the
points along the channel.
Then emit qi with flat-palm hand gesture and pushing,
pulling and quivering manipulations so as to activate the chan­
nel qi. Then guide the channel qi to flow along the channels to
dredge them.
(2) Daoyin Massage Based on Symptoms
Depression sensation on the head may be treated by pres­
sing-kneading Baihui (Du 20) and Fengchi (GB 20),
pushing-opening Tianmen (Extra), pushing Kangong (Extra)
and kneading Taiyang (Extra 2) and Dazhui (Du 14), and by
patting along the Du Channel and the Ren Channel.
Tightness and compression sensation at the forehead may
be treated by pushing-opening Tianmen (Extra), pushing
Kangong (Extra), kneading Taiyang (Extra 2) and Baihui (Du
20) and pressing Jingming (UB 1), as well as patting the Ren
Channel from the upper to the lower.
Distending pain in Dazhui (Du 14) can be treated by pres­
sing-kneading Dazhui (Du 14), Fengfu (Du 16), Fengchi (GB
20) and Jizhong (Du 6), and by patting along the Du Channel
and the Urinary Bladder Channel of Foot-Taiyang. (3) Self
Qigong Exercise as Accessory Treatment
Stop doing the exercises which have caused the symptoms.
Carry out constant pushing—rubbing, kneading—sup­
pressing and patting on the painful and discomfortable places.
(4) Treatment with Traditional Drugs
—442—
The following ingredients may be described and decocted
in water for oral administration.
Radix Angelicae Sinensis (Danggui) 12 grams
Semen Persicae (Taoren) 9 grams
Flos Carthami (Honghua) 9 grams
RhizomaCorydalis(Yuanhu) 12 grams
Fructus Liquidambaris (Lulutong) 30 grams
Radix Achyranthis Bidentatae (Niuxi) 18 grams
Retinervus Luffae Fructus (Sigualuo) 9 grams
3. Leaking of Genuine Qi
(1) Emission of Outgoing-Qi (Waiqi)
Emit qi with flat—palm gesture and pushing, pulling and
quivering manipula—tions toward Dantian and Mingmen (Du
4), and again to Dantian with flat—palm hand gesture and vi­
brating and quivering manipulations for 9 or 18 respiratory cy­
cles.
(2) Daoyin Massage Based on Symptoms
Push-open Lanmen (Extra), knead Zhongwan (Ren 12),
Qihai (Ren 6) and Guanyuan (Ren 4), push and rub the abdo­
men and knead Shenshu (UB 23) and the first collaterals of the
Du Channel and the Urinary Bladder Channel.
(3) Self Qigong Exercise as Accessory Treatment
Practise the exercises of mind-concentrating on Dantian,
anus contracting, teeth tapping and saliva swallowing among
other techniques.
Pat the torso and the extremities.
(4) Treatment with Traditional Drugs
The following ingredients may be decocted in water for
oral administration.
— 443—
Radix Rehmanniae Praeparatae (Shudi) 30 grams
Fructus Comi (Sfranyurou) 30 grams
Radix Ginseng (Renshen) 9 grams
Magnetitum (Cishi) 30 grams
Radix Achyranthis Bidentatae (Niuxi) 18 grams
Cortex Cinnamomi (Rougui) 6 grams
Os Draconis (Shenglonggu) 30 grams .
Concha Ostreae (Shengmuli) 30 grams
1 gram (taken fol­
Cinnabaris (Zhusha)
lowing its infusion)

4. M ental Derangement
(1) Emission of Outgoing-Qi (Waiqi)
Open the point of the Eight Extra-channels in accordance
with the “Eight Methods of Intelligent Turtle” , the technique
of point selection, and with the principle of “opening the points
on time".
Press and knead the points Baihui (Du 20), Dazhui (Du
14), Lingtai(Du 14) and Feishu (UB 13); then use the flat-palm
or sword-fingers hand gesture and pushing, pulling and vi­
brating manipulations to emit qi and guide qi to flow along the
channel.
Press—knead Baihui (Du 20), Yintang (Extra 1), Shangen
(radix náxi), Renzhong (Du 26), Tinggong (SI 19), Jiache (St
6), Quchi (LI 11), Hegu (LI 4), Weizhong (UB 40) and
Chengshan (UB 57).
Middle-fmger-propping hand gesture and vibrating and
quivering manipulations are used to emit qi toward Jiuwei
(Ren 15) and Zhongwan (Ren 12) for 27 respiratory cycles,

444
then guide qi to flow along the Ren Channel back to Dantian.
(2) Daoyin Massage Based on Symptoms
Push-open Tianmen (Extra), push Kangong (Extra),
Knead Taiyang (Extra 2) and Baihui (Du 20), pat along the
spinal collumn and push the U rinary Bladder Channel from
the upper to the lower, and pat the back and the extremities.
(3) Self Qigong Exercise as Accessory Treatment
Practise Automatic Qi Circulation Exercise as described
below.
While saying “ the white tiger hides in the east and the
green dragon hides in the west”, guide qi to rotate with the na­
vel as the centre clockwise and counterclockwise 36 times
respectively.
Carry out self massage and patting.
(4) Treatment with Traditional Drugs
The following ingredients may be described to be decocted
in water for oral administration.
Radix Rehmanniae Praeparatae (Shudi) 30 grams
Bulbus Lilii (Baihe) 30 grams
Os Draconis (Shenglonggu) 30 grams
Concha Ostreae (Shengmuli) 30 grams
Radix Achyranthis Bidentatae (Niuxi) 15 grams
Radix Polygalae (Yuanzhi) 12 grame
Semen Ziziphi Spinosae (Chaozaoren) 12 grams
Magnetitum (Cishi) 30 grams
Fructus Corni (Shanyurou) 30 grams

1 gram (taken fol­

Cinnabaris (Zhusha)
lowing its infusion)

— 445—
5. Unchecked Flow o f Pathogenic Qi
(1) Emission o f O utgoing-Q i (W aiqi)
Determine the Jing point (well point, one of the five shu
points located at the tips of the fingers and toes. Each of the
Twelve Regular Channels has such a point). Push-knead the
affected place to open the point and guide the channel qi along
the course of the channels.
With flat-palm hand gesture and pulling and leading ma­
nipulations to pull and guide the pathogenic qi, or to Open the
point to dispel it.
(2) Daoyin Massage Based on Symptoms
Push-rub, tab digitally and rotate-flick the affected re­
gion to relax it fully.
(3) Self Qigong Exercise as Accessory Treatment
Practise the exhaling exercise to dispel pathogenic qi. In­
hale naturally and exhale to lead qi by will to the affected loca­
tion, imagining qi is being expelled. Do this for 49 respiratory
cycles.
Apply medication treatment in the light of the principle
“ Excess Syndrome should be treated with the method of
purgation and reduction”.
Case one
Li, male, aged 28, came for the first visit on April 18, 1983.
Complaints The patient complained of rushing of qi to
the top of the head and suffering from headache and dizziness
for two months.
The patient felt motion of qi in the Lower Dantian 20
days after he began to practise Qigong independently. A few
days later he felt qi rushing toward the lower limbs, the back
— 446—
and the head, which gave him a feeling of heaviness and com
pression on the head as if holding a heavy cap, followed
successively by dizziness, headache, stiffness of the back and
shoulders, numbness of the legs and unckecked and continu­
ous flow of qi in the lower limbs, waist and head which turned
worse gradually, accompanied with palpitation, terror, in­
somnia and listlessness. The condition was diagnosed as
“ neurosism” in a hospital but treatment with Western and
traditional drugs failed.
Examination No abnormalities were found in the head
and extremities. The pulse was deep and thready, and tongue
coating thin and white. Flat—palm detection revealed densitied
and disordered qi at the head and back.
Diagnosis Qigong deviation (deranged flow of qi and
blood accompanied by stagnation of qi and blood).
Treatment Flat-palm hand gesture and pulling and
leading manipulations were applied to emit qi toward Baihui
(Du 20), Yintang (Extra 1), Fengfu (Du 16), Dantian and Hegu
(LI 4).
Course of Treatment All the symptoms improved after 3
times of treatment. The condition was corrected complete! y af­
ter 9 times of treatment.
Case Two
Wang, male, 66, came for the first visit on February 3.
1983.
Complaints The patient complained of a sensation of
depression on the left shoulder for 10 days.
The patient began to practise qigong twice a day in order
to cure his romote myocardial infarction. Spontaneous
447—
movements occurred during practice and the primary symp­
toms of the disease were relieved gradually. But two months
later when he was doing the qigong exercises, he suddenly fell
an egg-^sized mass rushing put from his heart toward the back
and lingering in the left Quyuan (SI 13) and Bingfeng (SI 12),
followed by heaviness, soreness and immobility of the shoulder
and restless sleep at night.
examination Physical examination found swelling of the
left Quyuan (SI 13) and Bingfeng (SI 12) with mild tenderness.
Flat-palm detection revealed densified and cold qi at the af­
fected region and at the point Xinshu (UB 15).
Diagnosis Qigong deviation (Unchecked flow of
pathogenic qi).
Treatment Flat-palm hand gesture and pulling and
leading manipulations were used to emit qi to Jianwaishu (SI
14), Bingfeng (SI 12), Quyuan (SI 13), Tianzong (SI 11), Quchi
(LI 11), Xiaohai (SI 8) and Hegu (LI 4) once a day.
Course of Treatment After the second treatment, the pa­
tient felt that the qi mass was removed to the elbow manifested
by heaviness and discomfort of the elbow joint and disappear­
ance of the symptoms of the shoulder. The condition was cured
completely after the fourth treatment.
Case Three
Zhang, male, 60, came for the first visit on December 20,
1984.
Complaints The patient complained of suffering from
auditory hallucination for three months.
Sponteneous movements appeared for successively ten
months with practice of the Crane Qigong Exercise
—448—
(Hexiangzhuang Qigong). One night when he was practising
static exercise, he heard a man say to him, “Go straight to the
gate and you can get through the grill” . He did so, bumped
against the door, fainted and was rushed to the hospital, Exam­
inations gave no positive findings. There were no headache and
dizziness, but the auditory hallucination became more severe. It
was surprising that when the patient wanted to know someth­
ing, the voice would come and tell him, which could not be in­
terfered with at all even the sound volume of the radio or tele­
vision set was turned to the highest. The patient and his rela­
tives were greatly frightened. Treatment with Western and tra­
ditional drugs, acupuncture and outgoing-qi therapy in a hos­
pital of mental diseases failed.
Examination The tongue coating was white and thin but
yellow at the root: the pulse was thready and deep-sited. The
patient looked mentally normal and could cooperate with the
doctor in inquiry and physical examination. Flat-palm detec­
tion with outgoing-qi found densified, stagnated qi at the back
of the head and the ears.
Diagnosis Qigong deviation (Mental degrangement).
Treatment Pressing and nipping were applied to Yintang
(Extra 1), Tinggong (SI 19), Yifeng (SJ 17), Hegu (LI 4) and
the ear orifice first, followed by emission of qi toward them
with flat-palm hand gesture and pulling, rotating and leading
manipulations.
Course of Treatment When the author said to the pa­
tient, “ You have developed specific physiological function.
You needn’ t worry and need no treatment. Don't follow the
voice. You'll be all right if you continue to practise Qigong as
— 449—
usual” . But the patient answered, “My family and I are fright­
ened. I will practise no more Qigong if yon can cure me.” The
author had no choice but treating him with the methods men­
tioned above. During the first treatment, the patient heard
creaking sound on emission of outgoing-qi toward his ears and
the hallucination improved markedly. The hallucination disap­
peared after the third treatment and the patient recovered
completely.

— 450—
ANNEX: Selected Treatises on
Experimental Studies o f the Effect
o f Outgoing-qi (Waiqi)

Experimental studies on the effect of outgoing-qi (waiqi)

emitted by the author were carried out by the specialists form
the Channel, Collateral and Acupuncture Department, Physi­
ology Department and Anatomy Department of Shandong
Traditional Chinese Medicine College. The experiments have
proved that outgoing -q i has obvious regulating function on
the skeletal muscles of the human body, the heart of toad and
the Oddi's sphincter of rabbit, and that the needles inserted in­
to the points can conduct outgoing-qi to the related organs
and regulate the physiological function of them. The achieve­
ments in these experiments have shown that the existence of
outgoing-qi as a substance is an objective reality, which has
provided reliable experimental and theoretical basis for clinical
application of outgoing—qi therapy. Selected hereof are four
treatises representative of the effect of outgoing—qi.

The Influence o f Qigong Outgoing—qi

on the Cardiac Functions o f Toad

Previous experiments have proved the dilation of the

peripheral blood vessels and the reduction of the heart rate in
qigong practitioners, and it is believed that these changes are

— 451—
relative to the decrease of sympathetic excitability and the in­
crease o f parasympathetic excitability. However, there had
been no reports on the effec of outgoing-qi on the heart of an­
imals. Our study was designed for observation of the functional
changes of the heart of toad under the effect of outgoing-qi.
1. Materials and Methods
Fifteen healthy toads were prepared for tests of the effect
of outgoing-qi and another fifteen were used as controls. The
experiments were done at a room temperature of 13 - 15°C .
After the toad was washed with running water, a needle probe
was inserted vertically into the cranial cavity of the toad
through the great occipital foramen and then was moved left
and right to stir the brain tissue. The probe was then
withdrawn and inserted into the spinal canal through the great
occipital foramen to stir the spinal cord. The softness of the ex­
tremities and the disapperance of breath meant that the pithing
was succeeded. The chest cavity was opened and the cardiac
cytomembrane removed to expose the heart, on which Rinne's
fluid was dropped. The apex of the heart was clipped with frog
heart clips, and was connected to the multichannel physiologi­
cal recorder (RM—6000) by means of a dynamic transducer for
oscillography and tracing of the heart beat with a paper speed
of 25 cm / second.After the recording, outgoing-qi was emit­
ted with the selected hand gesture (10-20 cm away from the
heart of the toad) toward the heart of the toad for 10 minutes.
And recording was done for one minute each time right at the
emission of qi and at 2/30/'r, 5', 7'30" and 10' after the qi emis­
sion was started, and at 2/30//, 5', 10' and 20' after it was dis­
continued. The mean of the width of the ventricular systolic
-4 5 2 -
wave In the IQ successive cardiac cycles and the heart rate were
taken as indicators in the experimental group (Group A), in
the control group (Group B), emission of qi was simulant, done
by one who had not practised qigong but the method of record­
ing and detection was as same as that taken for the experimen­
tal group.
2. Results
1 The effect of qigong outgoing-qi on the ventricular
systolic wave width of the toad is shown in Table 1.
In the experimental group, the ventricular systolic wave
was widened after the heart of the toad received outgoing-qi
from 2/30,/ after beginning of qi emission to 20' after the
discontinuance of emission compared with that recorded be­
fore the emission of qi was started, and the difference was sig­
nificant (p < 0.01), indicating that the ventricular systole lime
was prolonged under the effect of outgoing-qi.
T a b le 1 T h e E f f e c t o f Q i g o n g O u t g o i n g - q i o n th e
V e n t r ic u la r S y s to lic W a v e W i d t h ( P e r S e c o n d ) o f T o a d

Group No. Ventricular Systolic Wave Widths Mean ± Standard Errori-T ± SD)
of Toad Before During Emission o f Qi After Emission of Qi
Emission ~ " — ” 1
of qi Start 2.30mm 5min 7.30min lOmin 2.30miu 5min lOmin 20min
2.98 0.93 1.02 1.19 1.27 1.29 1.27 1.29 1.27 1.26
A 15 ± + ± ± ± ± ± ± ± $

0.06 0.07 0.09 0.12 0.12 0.12 0.12 0.013 0.12 0.12
P >0.05 <0.01 <0.01 <0.01 <0.01 <0.01 <0.01 <0.01 <U,U1

0,96 0.99 0.09 1-02 0.99 0.99 1.02 0.98 1.00 0.98
B 13 ± ± ± + + ± + ± + ±

0.08 0.08 0.09 0.08 0.10 0.09 0.09 0.09 0.06 0.09

■453—
Table 2 Effect of Qijtgoing-Qi on the
■ Heart Rate of Toads i
Group No. Per Minute Heart Rate Change: Mean ± Standard Error(3f ± SD)
of Toad Before During Emission of Qi After Emission of Qi
emission
of ui Start 2.30min 5min 7.30inin lOmin 2.30inin 5min lOmin 20min
65.5 65.0 62.7 60.7 58.2 57.9 57.3 57.3 56.8 56.9
A 15 ± ± ± ± ± ± ± ± ± ±
1.99 2.56 3.62 4.55 4.55 4.46 4.35 4.39 4.02 4.23
P 70.05 >0.05 <0.01 <0.01 <0.01 <0.01 <0.01 <0.01 < 0.01 <0.01
63.2 62.8 62.1 61.1 61.8 61.1 61.7 61.1 61.1 60.8
B 13 ± ± + ± ± ± ± ± ± ±
3.19 3.10 3.35 3.52 3.49 3.48 2.87 3.68 3.48 3.29

(2) The effect of qigong outgoing-qi on the heart rate of

the toad is shown in Table 2.
In the experimental group, the heart rate of the toad was
slowed down after the heart received outgoing-qi form 2/30//
after the beginning of qi emission to 20' after the
discontinuance of qi emission compared with that recorded be­
fore emission of qi was started, and the difference was also sig­
nificant (p < 0.05).
The results show that the ventricular systole time of the
toad in the experimental group was prolonged and the heat
rate was accordingly slowed down significantly.
3. Discussion
It has been observed that there are certain changes of
cardiovascular functions in those who have practised qigong to
a certain extent or in those who have entered qigong
“quiescence”, and it is believed that the entering into a qigong

— 454—
state can regulate the functional state of the human organism.
Viewed form the results of observations on the decrease of the
sympathetic excitability and the increase of the
parasympathetic excitability, the regulation of the balance of
yin and yang of the human organism is considered as a process
of energy accumulation. However, no observations have been
reported on the effect of outgoing—qi on the functional changes
of the heart of animals.
In our studies, observations were made on the functional
changes of the toad, whose serebrospinal cord was destroyed,
under the effect of outgoing—qi. The results preliminarily show
that in the experimental group the heart rate of toads is
markedly slowed, and the ventricular systole wave is
significantly widened after the heart of the toad has received
outgoing-qi, while in the control group, there are no signifi­
cant changes, proving that outgoing qi can slow the heart rale
and prolong the ventricular systole time. This indicates that the
slowing down of the heart rate may reduce the per minute out­
put and the prolongation of the ventricular systole time may
increase the per minute output, and the regulation of the per
minute output may result in reduced energy consumption dur­
ing the period of cardiac systole. Nevertheless, the effect of
outgoing—qi on the peripheral nervous knots of the heart or the
working cell of the cardiac muscles* and on the muscular con­
duction system remains to be studied.
(Participants; Cao Zhenhua, Bi Yongsheng and Zhao
Luming).
Effect o f Qigong Outgoing-qi on the
Tensityf the Oddi ’ s Sphincter of Rabbit
A number of reports on the curative effect of outgoing-qi
(waiqi) in clinical treatment of diseases of the liver and
gallbladder system have proved that outgoing-qi is quite effec­
tive for treatment of chronic cholecystitis and cholelithiasis, es­
pecially for relieving symptoms and allaying pain. This indi­
cates that oUtgoing-qi can improve the functional status of the
Oddi’ s sphincter. So in our study, electromyogram of the
smooth muscles of Oddi ’s sphincter is taken as an indicator for
observation of the tensity changes of the sphincter under the in­
fluence of outgoing-qi.
• 1. Materials and methods
Twenty healthy male and female rabbits (2.5—2.9 kg) were
anaesthetized by intravenous infusion of urethane (O.lg / 1 kg
body weight) after being starved for 15 hours. With
endotracheal intubation, lateral mediati abdominal incision
was made to open the abdominal cavity and expose the
duodenum, Oddi's sphincter and choledochus. An obligue inci­
sion was made in the choledochus 1 cm from the sphincter to
allow an insertion of a plastic tube (2 mm in diameter) toward
the liver into the choledochus. The tube was withdrawn imme­
diately when there was discharge of bile and was quickly re­
placed by another plastic tube, which had the same diameter
and was filled with adhesive 502. This tube was inserted 5 mm
deep into the choledochus, its end was made adhesive with the
tissues round the incision and its top was clipped tightly with

— 456—
hemostatic forceps to cause choledochus obstruction. With
reference to Sahli's method, sphincter myoelectric signal was
induced with a pair of hornskin copper coils (with the cornskin
at the two ends removed), which served as copper electrodes
The myoelectric signal was put into the Y~uxis amplifer of a
JD -2 myoelectric apparatus with the parameters of: interfer­
ence inhibition ratio 49.5, frequency 2 Hz — 2 kHz, sensitivity
5 mm / cm, The magnified myoelectric signal was put into the
rear amplifier of a SJ—41 multichannel physiological recorder
and was recorded by the tattooing needle with a paper speed of
1.25 cm /sec. The indifferent electrode was placed
subcutaneously left to the abdominal incision. The temperature
of the abdominal cavity was kept a. 38.2-40.2"C by means of
an operating light (60 W) hanging a ove the rabbit table and
two lights (15 W) setting at the downside of the table. Sodium
chloride fluid 0.9% in concentration and 38°C in temperature
was dropped into the abdominal cavity before the recording
was started. The sphincter myoelectric potential was recorded
for 10 minutes first for auto—control. After that, qi was emit­
ted by the author toward the Oddi ’s sphincter of each of the 10
rabbits in the experimental group (Group A) for 30 minutes
with fixed hand gesture and with the hand 1 0 -2 0 cm off the
sphincter. Observations were continued up to 30 minutes after
the stoppage of qi emission. The sphincter myoelectric frequen­
cy was recorded at the 0 - 10, 10 - 20 and 20 - 30 minutes
from the start and stoppage of qi emission respectively. As to
the 10 rabbits in the control group, the same procedures were
performed except the emission of outgoing—qi.
2. Results
— 457—
%

The results of statistical analysis of the data gained prior

to the emission of qi and those gained during or after that
showed significant difference (p < 0.05) in the experimental
group and no statistical significance in the control group, dem­
onstrating that under the influence of outgoing—qi, the fre­
quency of myoelectric potential of the Oddi ’ s sphincter was re­
duced and the tensity of it was decreased (Table 3).
T a b le 3 E f f e c t o f O u t g o i n g Q i o n M y o e l e c tr i c

F r e q u e n c y (T im e s ) o f O d d i ’s S p h i n c t e r X ± S D

lOmin before During Emission of Qi_____ After Emission of Qi

Group Emission
ofQ i 0-10min 10-20min 20-30min 0 - lOmin 10-20min 20-30min

109.9 37.4 28.9 22.0 35.3 33.5 39.0

A \ ± ± ± ± + +

26.1 13.1 14.0 96 18.7 15.3 17.6

P <0.05 <0.05 <0.01 <0.05 <0.05 <0.05

82.5 81.6 81.1 80.8 80.9 78.4 76.6

a ± ± ± + ± + ±

21.7 20.61 21.4 21.0 22.13 21.29 20.57

3. Discussion
Qigong was found to be effective for chronic cholecystitis
and cholelithiasis in the previous clinical and experimental
studies of the effect of qigong in treatment of diseases related
to the liver and gallbladder. Wang Jisheng et al have confirmed
the tranquilizing effect of qigong outgoing-qi through experi­
mental researches. In our study, the effect of qigong was ob­
served with the results of myoelectric activity of the Oddi’ s
sphincter as the indicators, which was achieved when the

— 458—
gallbladder was at a hypertensive state reduced by blocking the
cholechus of rabbits. A direct relationship between the
myoelectric activity and the tension of the smooth muscles was
observed in animal tests done by others. Wang Yiding and Liu
Kan et al believe that the reduction of the myoelectric
discharge to the Oddi’ s sphincter might reduce the tensity of
the sphincter, which in turn might facilitate the drainage of bile
and gallstones. The results of our experiment showed marked
drop of the myoelectric frequency of the sphincter potential
beginning at 10 minutes after the start of qi emission till 30
minutes after the stop of the emission ( P<0.05 ), which indi­
cated the reduction of the sphincter tensity. And because of the
tensity reduction, the drainage of bile and gallstones was pro­
moted, leading to alleviation of pain and other symptoms of
cholecystitis.
(Participants: Zhang Shiping, Cao Zhenhua and Bi
Yongsheng)

Myoelectrographic Observations on the

Dynamic Phenomenon Induced by
Qigong O utgoing-Q i

From 1981 to the end of 1984, qigong outgoing qi (waiqi)

was applied to tremtment of over 400 patients,among which
over 60 presented dynamic phenomenon. For further investiga­
tion, myoelectric observations were carried out in 3 of them
who had recovered from their illnesses.
1. Patients and Methods
Patients-. Li, female, aged 29, had suffered from pain in the
— 4 5 9 —
waist and the left lower limb for nine months. X-ray film
t
showed narrowed interspace between the 4th and 5th lumbar
vertebrae. The diagnosis was prolapse of lumbar intervertebral
disc. Jiang, female, aged 48, had suffered from sciatica for two
years. And Cheng, male, aged 29, had suffered from vegetative
nerve functional disturbance for three years. All the patients
were cured with outgOing-qi therapy.
Detecting methods-. Detection was carried out stage by
stage with a RW - 600 multichannel physiological recorder.
The patients were asked to assume a sitting or lying posture.
Myoelectric needles were inserted into the left—side long
palmar muscle of Cheng, the right-side gastrocnemius muscle
of Jiang and the left side greatest gluteal muscle of Li, and the
electrode was inserted into the AB-600 bioelectric amplifier.
The myoelectric changes were recorded and at the same time
observed through a screen. Detection was carried out at three
stages: on emission of qi, on stop of qi emission and on closing
of the qi emission procedure. One acupoint was selected in each
patient for insertion of the filiform needle. Qi was emitted near
the needles. As a control, electric stimulation was conducted
with a electro-therapeutic apparatus manufactured in
Shanghai Third Electro-Apparatus factory.
2. Results
(1) Dynamic Phenomenon in Patients duing Qi Emission
Before emission of qi, the patients were in a static state
and the myoelectrogram showed static potential. When the
doctor emitted qi toward the body surface of the patients with
flat-palm hand gesture (hand 30—100 cm away from the pa­
tients’ body surface) and pushing, pulling, quivering and lead-
— 460—
ing manipulations, the action of qi on the channels and points
was manifested by motion of the muscles and by the persistent
occurrence of single and mixed modes of electric potential unu
then interference mode potential in the myoelectrogram with
the amplitude of vibration gradually augmented. The high
amplitude interference mode existed after the emission of qi.
When the doctor closed the qi emission procedure, the
amplitude of interference mode reduced immediately and
turned into mixed, single, and finally static.
(2) Dynamic phenomenon in Patients during Emission of
Qi toward the Needles
Three filiform needles were inserted respectively into the
left Ciliao (UB 32) of patient Li, the right Shanghao (UB 31) of
patient Jiang and the left Jianshi (P 5) of patient Cheng as the
receivers of outgoing-qi. Prior to the emission of qi, the pa­
tients were at a static state and the myoelectrogram showed
static potential. When the doctor emitted outgoing—qi with
dragon-mouth hand gesture (hand 2-3 cm off the needles) and
pulling and quivering manipulations, the myoelectrogram pres­
ented paroxysmal interference mode potential. The fasciculated
electric change was consistent with the frequency of the hand
manipulations of the doctor, and the myoelectrogram showed
static potential immediately when the doctor ended his qi emis­
sion procedure.
(3) Myoelectrographic Changes Induced by Electric
Stimulation
Two filiform needles were inserted into the body of each
patient near the three myoelectric needle electrodes as the elec­
trodes, and electric stimulation was performed by means of a
— 461—
electric therapeutic apparatus. Before the stimulation, the pa­
tients were static and the myoelectrogram presented static po­
tential. When the stimulation reached a certain extent of inten­
sity, the muscles of the patients began to contract and the
myoelectrogram showed changes. The frequency of the electric
potential was coincident with that of electric stimulation.
3. Discussion
(1) The Evocation of Outgoing-qi Message and
Uncontrolment Outgoing-qi, acting on the channels and
points of the patient, can activate his qi activities and make the
circulation of qi and blood smooth. One of the manifestations
is the contracting movements of the muscles, which may be
very marked in some cases. Once this strong effect is triggered,
the patient will not be able to control it voluntarily.
(2) The Synchronism between Outgoing—qi Message and
the Triggering Effect
When the therapist emits qi rhythmically toward the pa­
tient, the muscles of the patient will present rhythmic
contration correspondingly, and paroxysmal interference mode
can be observed on the electromyogram.
(3) Outgoing-qi in Control of the Triggering Effect
The effect triggered through emission of outgoing—qi can
be controlled by the therapist though it can not be controlled
by the patient himself. Once the therapist stops emission of qi,
the contracting movements of the muscles will disappear.
The mechanism of the dynamic effect triggered by outgo­
ing—qi awaits for further studies.
(Participants: Bi Yongsheng, Cao Zhenhua, Zhao Luming
and Zhang Liancai)
—462—
Myoelectrographic Observation o f the
Influence o f Outgoing—Qi on the Oddi ’ s
Sphincter o f Rabbit via Needles

There have been abundant reports on clinical application

of outgoing-qi to treatment of cholelithiasis. However, no
facts had been mentioned about the actual effect of
outgoing-qi on the needles and its acting mechanism. This
study was done with rabbit. The choledochus of the rabbit was
obstructed artificially, then filiform needles 3 cun long were in­
serted into the two Zusanli points( St 36) and outgoing-qi was
emitted toward the needles. The control group was given no
needling and emission of outgoing-qi. Observation was made
on the changes of the myoelectric frequency of the Oddi’ s
sphincter. Effect of outgoing-qi on the needles and its subse­
quent cholagogic function were analysed.
1. Materials and Methods
(1) Experimental Animals and Method of Choledochus
Blockage
Thirty-two male and female rabbits with a mean body
weight of 2.53 + 0.47 kg were divided randomly into three
groups: qigong—acupuncture group (A), acupuncture group
(B) and control group (C). All the rabbits were anesthetized
intravenously with urethane ( l g / 1kg body weight) after be­
ing starved for 14 —20 hours.
An incision was made in the middle of the upper abdomen
to expose the choledochus and the Oddi ’ s sphincter, with no
injury to the blood vessels and nerves. An oblique incision 1 cm
— 463—
away from the Oddi’s sphincter was made on the choledochus.
A plastic tube 2mm in diameter, which had been soaked in ad­
hesive 502, was inserted into the choledochus. The tube ad­
hered with thé surrounding tissues immediately. The residual
end of the tube was cut off and the tube was clipped tightly
with hemostatic forceps so that the opening of the tube can be
sealed by the adhesive to prevent the outflowing of bile.
After the choledochus had been blocked for 2.5 - 5 hours,
the upper part of the choledochus above the blockage thick­
ened and congested obviously. The choledochal pressure of the
25 rabbits in Group A was 2.35 + 0.24 kPa ( 21.44 + 2.42
cm / water column ). This was significantly higher than that of
the common rabbits, which was usually 690 ■— 1470 Pa (7 —15
cm / water column ), indicating that the choledochuses of rab­
bits of Group A were blocked and were at a state of
hypertension.
(2) Leading Electrodes and Apparatus
Improved Sahli ’ s method was adopted. A pair a copper
coil electrodes (200 um in diameter ) were placed at the Oddi' s
sphincter to lead myoelectricity. The indifferent electrode was
placed subcutaneously at the left abdomen. As the sphincter of
the rabbit was stable when the peritoneal temperature was at
38.3 + 0.9°C, an operating light (60 W ) was put above the ab­
dominal cavity and two common lights ( 15 W ) were put below
it. The peritoneal temperature was then increased to 38.7 +
0.48 °C . Before the experiment, some saline water (381 )) was
dropped onto the tissue to moisten it. The abdomen was cut
open to get ready for the experiment.
The electric signal was put into the Y—aril amplifier of the
—464—
electromyograph (Type JD -2) with the parameters of; mte¡ sci­
ence inhibition ratio 49.5, frequency range 2-2000 Hz, ana sec
sitivity lm v/cm . When the electric signal had been amplified,
a post-amplifier of polygraph (Type SJ-41 ) was inputted to
récord the myoelectricity. The standard voltage of the amphfter
was 0.2 m v / 10-20mm; the paper speed was 2.5m m /* or
5 m m /s.
(3) Division of Groups and Methods
Group A-. This group included 12 experimental rabbits.
Filiform needles were inserted into the point Zusanli (St 36; of
both legs and was left still (with no stwisting or lifting and
thrusting manipulations) for 10 minutes. Then dragon- mouth
hand gesture and pushing, pulling and rotating manipulations
were taken to emit qi, with the hand 3-5mm off the needles,
toward the needles for 30 minutes. Then record and observa
tion were made for 30 minutes. The whole process took 7u
minutes. Myoelectric frequency of the sphinter was recorded
at: 10 minutes before emission of qi,- 0-10, 10-20, and 2U-3U
minutes during it; and 0-10, 10-20, and 20-30 minutes after it
Group B: This group had 10 experimental rabbits as con­
trols, which got only acupuncture as mentioned in Group A
without outgoing-qi. Myoelectric frequency was observed and
recorded once every 10 minutes for altogether 70 minutes.
Group C: This group was taken as the common control,
with 10 rabbits. No stimulation (acupuncture, ouigoing-qi
etc.) was given yet the same observation and record a* men
tioned above were made .
2. Results
Myoelectric frequency was recorded for 70 minutes after
— 465—
the choledochus was blocked for more than one and half hours
l

when the myoelectricity got stable. Analysis of the 32

electromyograms revealed two wave types.- single wave poten­
tial, and multi-continuous wave potential with resting
intervals. The wave amplitude was ranged 0.02-1.10mV. With
the myoelectric frequency as the indicator, the results showed a
significant difference in Group A between the periods of 10-30
minutes during emission of qi and 30 minutes after it and the
period 30 minutes prior to it (p<0-05; p<0.01). No statistical
difference was found in Group B and C. The stimulation of
outgoing-qi to the sphincter via the needles and further the
points and channels relieved the tension of the sphincter and
reduced the myoelectric frequency (¡Table 4).
Table 4 Effect of Outgoing—qi on the Needles and Its
Subsequent Influence on the Myoelectric Frequency of
___________ Oddi's Sphincter ___________
______________ Myoelectric Frequency (Time / 10m) x SD
Group
lOmin Before During Emission of Qi After Emission of Qi
Emission of
Qi_______ 0-10min 10-20min 20-30min 0-10min 10-20min 20-30min

A 55.21 108.4 29.6145.5 17.7122.4 26.51 32.3 28.2131.4 43.2150.5

( n -1 0 ) 92.7163.4 (9 >0.05) (p<0.05) (p<0.01) (p<0.Q5) (p<0.05) (p<0.05)

B 93.4185.4 91.0180.6 102.6181.3 1102.2179.4 104.3184.6 106.3182.1

( n= 12) 124.4173.7 (p>0.05) (p>0.05) (p>0.05) (p>0.05) (p > 0.05) (p>0.05)
C 81.6161.85 80.8163.5 80.9166.4 78.4163.8 76.6161.71 76.6161.7
( n= 10) 82.5 ±65.2 (p>0.05) (p>0.05) (p > 0.05) (p>0.05) (p > 0.05) (p> 0.05)

3. Discussion
There have been no reports about the physiological effect
induced by outgoing -q i conducted via the needles, points and
— 466—
channels. Our study was made on the basis of the marked
achievements in the authors’ clinical application of qigong-
acupuncture to treatment of liver and gallbladder diseases.
In our study, observation was made on the effect of outgo­
ing—qi which was emitted to the needles inserted into the two
Zusanli (St 36) points of the rabbits, taking the myoelectric ac­
tivity of the Oddi ’ s sphincter, which was artificially blocked in
order to give high tension to the gallbladder, as the
indicator .The results showed that ten minutes after the begin­
ning of qi emission toward the needles, the myoelectric fre­
quency of the Oddi ’ s sphincter slowed down markedly (p <
0.05), and after 20 - 30 minutes, it slowed down most
significantly (p < 0.01). Such effect was also observed half an
hour after emission of qi (P < 0.05). This shows that
outgoing-qi can reduce the tension of the gallbladder, and the
needle (filiform) can transmit outgoing-qi via the points and
channels to the O ddi’ s sphincter. As the reduction of tension
of the sphincter is helpful to discharge of bile and gallstones
and alleivation of pain and gallbladder inflammation, the re­
sults gained in our study have provided experimental base for
treatment of diseases with qigong—acupuncture.
(Participants: Zhang Shiping, Cao Zhenhua and Bi
Yongsheng)

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