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Contents
Chapter One: Brief Introduction to Chinese Physical
Exercises and Health Care
Ⅰ Brief History of Development
Ⅱ Basic Concepts and Theories
Ⅲ Efficacy and Mechanism
Ⅳ Fundamentals and Methods of Traditional Exercises and Health Care
Chapter Two A Brief Introduction to Taijiquan Exercisess
Ⅰ Origin and Characteristics
Ⅱ Schools and Features
Ⅲ Basic Requirements
Ⅳ Points for Attention in Taijiquan Exercise
Chapter Three A Brief Introduction to Qigong Exercisess
Ⅰ Connotation of Qigong
Ⅱ Dantian (elixir field) and Commonly Used Acupoints in Qigong
Exercises
Ⅲ Fundamentals, Essentials and Methods in the Exercise of Qigong
Ⅳ Effects and Points for Attention in Qigong Exercises
Chapter Four Taijiquan Exercisess
Ⅰ 24 Form Taijiquan
Ⅱ 32-Form Taiji Swordplay
Ⅲ Taiji Push-Hand Exercises
Chapter Five Qigong Health Caree
Ⅰ Relaxation Qigong
Ⅱ Ba-Duan-Jin (Eight Section Health Exercise)
Ⅲ Five-Animal Play (Wu-Qin-Xi)
Chapter Six Self-Massagee
Ⅰ Sixteen Tips for Health Care Massage
Ⅱ Commonly Adopted Self-Massage
Ⅲ Local and Meridian-Corresponding Self-Massage
Glossary 1: Terms of Exercises
Glossary 2: Terms of Meridians Collaterals Acupoints
Introduction to Chinese Lifestyle

China, a country of appealing mysteries.

The Chinese nation, a nation intermittently strong and weak, honorable and
infamous, awake and asleep, with a history of five millennia at the shortest
and probably longer, has experienced the highest stage of ancient
civilizations in the most prosperous dynasties of the world, and made
indelible contributions to the advance of human societies. As the world's
biggest nation, the Chinese people account for approximately a quarter of
the whole population on earth.

And as a standing member of the UN Security Council, it is exerting

enormous influence on international affairs. Economically speaking, it is
the world's largest consumer market and human resource reservoir, as well
as the largest base of processing industries.

For the recent three decades, China's opening to the world has brought
about unprecedented contact with the people of all other countries,
resulting in great advancement of the Chinese society and drastic growth of
its economy, which have drawn ever greater attention of the world.

Now again as in the past when China was in its prime, the world find it
impossible to overlook China and its people.
However, for its many sufferings in pre-modern and modern history of
social unrest and setbacks, natural disasters and social misfortunes, China
has for a long time remained relatively backward, listed as a "developing
country" of the world. And for the same reason, The Chinese people and
their civilization have been neglected in the developed countries, and what
is now known of China to quite many people in the West remains to be
what it was 30 or 50 years ago.

In view of the above conditions, we hereby present to our readers this

brand-new Chinese Lifestyle with the aim to help those interested in things
Chinese learn about the people and their social life, and ultimately discover
"the last hidden world" and the nation that is once more on the rise in the
Oriental, so as to more effectively communicate with them in all walks of
life.

Within this series are five books, respectively on the language, folk culture,
rites and rituals, traditional food, and traditional physical exercises of the
Chinese people. Drawing upon vast resources from libraries and internet
materials, these books are all written with special perspectives of the
writers themselves, and infused with their individual insight. What's more,
the style of the language may also be interesting to the western English
readers because the writers are all native Chinese themselves who teach
English in higher institutions of education in China. This means that their
English language may smack of some "Chinese flavor," somewhat different
from that of the native English writers but nevertheless are pleasantly
readable after minor revision by invited native English first readers.

Chinese Language by the undersigned chief-editor of this series begins by a

general introduction of various "Chinese languages," languages of different
Chinese ethnic groups as well as the majority Han people. The relation
between Mandarin Chinese and Chinese dialects is also explained with fair
clarity. Through reading the introduction, you will learn why Mandarin
Chinese has become "the Common Language" (Putonghua) of the nation,
how Chinese written characters evolved into the present form, and what
differences exist between the classic and modern language, and between the
formal written style and informal speech. In addition, the systems of
Mandarin Chinese Pinyin and Tones are introduced in detail to serve as a
threshold for exploring the contents of the book.

After the introduction are six chapters elaborating on the distinctive

features of Mandarin Chinese, respectively in terms of its phonology, tones,
morphology and syntax. In each chapter, typical and practically usable
examples are provided along with annotation of the tones and translations,
so as to help readers learn with ease.

Chinese Rites and Rituals is written by Feng Ge (冯鸽), an associate

professor with the Northwest University, and translated by Huang Jieting
(黄洁婷) and Jiang Yinji (蒋茵佶), English teachers of Suzhou Vocational
University. It is an overall introduction of the Chinese ritual systems and
the related social norms. The first part begins with an elaboration of the
central Chinese concept Li (礼), which carries a wide range of connotations
including not only rites and rituals but also what are generally concerned as
good manners, appropriate behavior and acceptable ceremonies on various
social occasions. The contents are divided into two parts, with the first part
on traditional rites and rituals and the second on the modern practice.
Actually all possible aspects appropriate to be considered under the general
title of Li are touched on, from individual social conducts to state rules.
With the understanding that Li is a matter of great importance in Chinese
culture, we believe this book is of special value for learning about the
Chinese society and the people's way of thinking and life.

From Chinese Food Life Care, authored by Yang Hua (杨婳) and Guo Wen
(郭雯), lecturers of English at Soochow University of Science and
Technology, readers are expected to learn about the traditional Chinese way
of eating, and find their opinions as regards the choices of food in various
situations. They will also familiarized themselves with a great variety of
traditionally consumed Chinese food items and understand why some items
are more popular than others in China, and why the Chinese people
generally believe "food and medicine are of the same origin." It is our hope
that the detailed accounts of the properties of different food items will serve
as useful references for making decisions on what one should choose to eat
according to his or her own physical conditions.
Chinese Physical Exercises and Health Care was written by Professor
Wang Kaiwen (王开文), an expert in Chinese Kungfu and Taijiquan, and
Qu Jianmei (曲建梅) and Sun Lixia (孙丽霞), Teachers of English at
Yantai University. It begins with a brief account of the basic knowledge of
Chinese Physical Exercises and Health Care, a short History of the
Development of various ways of traditional physical exercises such as
Taijiquan and Qigong, the Basic Theories concerning their efficacy and
mechanism, and the methods generally adopted in practice. Then, in the
following chapters are presented the concrete procedures of exercises, all
well illustrated with clear pictures to aid the practitioner. In addition,
traditionally practiced supporting like various ways of self-massage is also
introduced at length. It is our belief that the explanations and illustrations
will not only make the reading of the book an effortless experience but also
help in practice.

Chinese Folk Customs, by Zhang Weihua (张伟华) and Fang Huawen (方

华文), projects before the readers a changing and kaleidoscopic view of the
Chinese social phenomena seen in different areas and ethnic communities,
in both the ancient times and present. Although it is understandably
difficult for the writers to account for how much or to what extent the old
customs have lasted to date, we can well assume that quite a lot have, even
though possibly in somewhat changed forms. At any rate, they should have
some unelectable impact on the Chinese contemporary way of life. And
with growing consciousness of the importance of protecting traditional
culture, some wholesome folkways that had once fallen to the verge of
extinction are now being recovered, while others are still often found in
Chinese literary works even if they have fallen out of date. Thus, reading
about them should be awarding, and as I hope could also be a pleasure.

The five books in this Chinese Lifestyle on the whole form a kind of
knowledge pool for readers interested in the Chinese society, the people
and their way of thinking and social behavior. And I believe they will be of
very practical use for those who are presently working in China or
considering a visit or some time of stay here. And for those who have the
interest in Chinese literature, the contents should also be something worth
reading.
In the end, I feel obliged to acknowledge the help of many who have given
me very good suggestions as regards the contents of the books, including in
the first place Professor Fang Huawen, my colleague at Soochow
University and a proliferate writer. And of special help in making this
series publishable is Mr. Deng Jinhui (邓锦辉) at China International Press,
who has cooperated with me from the very beginning of the planning
through to the end. Without his far-sighted vision of the possible readership
and their expectations, all efforts may be just spent for nothing.

March 19, 2010

Du Zhengming (杜争鸣)

Professor of English

Soochow University

Suzhou, China

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Chapter One
Brief Introduction to Chinese Physical
Exercises and Health Care
Ⅰ Brief History of
Development
Traditional Chinese physical exercises and health care are the
crystallization of life care practice in the nation's thousands of years of
life and productivity, especially with regard to its fight against disease.
As a kind of the treasures of the Chinese culture, it plays a significant
role in the nation's civilization and prosperity and has made great
contributions to the development and progress of Chinese physical and
medical sciences. The exercises include Wushu, Qigong and other
forms of practice with Chinese characteristics.

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The Physical and Breathing Exercise Picture (Recovery), 202 BC-8 AD, unearthed in

Changsha, Hunan Province, containing 44 charts of both men and women with brief

instructions on ailment treatment and health care.

Boasting a long history, traditional Chinese physical exercises and

health care have been developing in a continuous course of
improvement through practice, forming a unique methodology and
theoretical system of its own. The theory, belonging to the domain of
human physical sciences, originated from Traditional Chinese
Medicine (TCM), but has also adopted key ideas of classical Chinese
philosophy. In terms of development, its evolution has followed the
sequence of Dao-Yin-Shu (Physical and Breathing Exercise 导引术),
Wu-Qin-Xi (Five-Animal Play 五 禽 戏 ), Ba-Duan-Jin (Eight-Section
Health Exercise 八段锦), Yi-Jin-Jing (Changing Tendons Exercise 易
筋经), and Taijiquan.
Dao-Yin-Shu, which dates back to the end of the primitive society,
is an ancient way to keep fit and healthy. It is related to ancient
Chinese witchcraft as well as the natural environement. It is said that
Xiao-Zhong-Wu ( 消 肿 舞 ), invented by Yinkang to prevent and treat
joint ailments during the period of the Five Legendary Rulers (2600-
2070 BC), was the earliest health care physical exercise and a
precedent of Dao-Yin-Shu. The word Dao-Yin first appeared in Chuang
Tzu (book of the famous Taoist Chuang Tzu), in which breathing and
the acts imitating the treeclimbing of bears and the flying of birds were
related for achieving fitness and good health, and preventing aging.
Dao-Yin-Shu was thus taken as a combination of breathing and body
movements for the purpose of health care and the treatment of
diseases. It was supplemented with self-massage after the Han Dynasty
(206 BC-220 AD).

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Yi-Jin-Jing Form I, in Nei Gong Tu Shuo: Illustrated Explanation of Nei Gong 1858.

Dao-Yin-Shu took form in its early development in the Eastern

Zhou Dynasty (770-256 BC). This special physical exercise based on
breathing then became a particular inquiry named Qigong. The Han
Dynasty was an important period for its development, for The Physical
and Breathing Exercise Picture unearthed from the Mawangdui Han
Dynasty tombs at Changsha is the earliest and most complete on it so
far. The picture contains 44 charts, each describing a separate
movement in the exercise. These charts depict both men and women,
old and young alike, some of whom are clothed, some barebacked,
with some people standing and others sitting. The charts delineate
general exercises and particular actions for specific ailments, breathing
methods, imitation of animal movements, and exercises either with or
without tools. Each act is separately presented, illustrating different
ways of breathing and exercise of the time when it was made. There
are some similarities between these postures and those of modern
bodybuilding exercises.
Since most postures in early Dao-Yin-Shu were imitating the
movements of animals, the exercise was also called Qin Xi (Animal
Play 禽戏). The ancient TCM physicians mainly followed the practice
of body movements and massage while the Taoists would emphasize
the control of breath and conduct the intrinsic qi. The exercise
gradually matured during the Chinese Middle Ages (200-581 AD),
when more movements were added to it and classified into different
sets. Moreover, many works specializing in health care were written
during this period. In the Sui and the Tang Dynasties (581-907 AD),
preceding ways of health care and disease treatment were collected
and compiled; concerned theories were also proposed, which marked a
major breakthrough in its development. From the Song to the Qing
Dynasty (907-1911 AD), such great innovations as Yi-Jin-Jing and
Taijiquan were made and promoted further development of Dao-Yin-
Shu.
Inspired by the different animal movements, the famous TCM
physician Hua Tuo (141-208 AD) devised the so-called Five-Animal
Play which mimicked the movements of five animals: the tiger, deer,
bear, monkey and bird. The appearance of this exercise marked the
new stage of the development of Dao-Yin-Shu and opened up broad
prospects for the invention of other body-building and healthkeeping
exercises. The initial chart of this exercise has already been lost; the
edition that has been handed down to this day was recorded by Tao
Hongjing (456-536 AD) in his Collection of Ways to Protect Health
and Deter Aging. Though large in variety, most of the popular
protocols at present were compiled by later practitioners in his name,
some emphasizing internal exercise, others underlying techniques of
combating.

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Hua Tuo (141-208 AD), a well-known Chinese physician, devised Five-Animal Play

mimicking the movements of five animals: tiger, deer, bear, monkey and bird to keep fit, cure

diseases and deter aging.

Developing into the Song Dynasty (960-1279 AD), Chinese

traditional health care exercises made their most remarkable
achievement by inventing an exercise that is practiced while sitting.
An example of it is seen in Ba-Duan-Jin, which consists of eight
sections, including sitting postures and standing postures. The whole
set of sitting postures includes dry bath (bathing hands, arms, head,
eyes, nose, chest, legs, knees), beating the heavenly drum, revolving
the eyes, tapping the teeth, resonant gargling, holding-rotating yaoyan
acupoint (about 3.5 cun lateral to the lower border of the spinal process
of the fourth lumbar vertebra), holding-rotating arch and rubbing
abdomen. In contrast with standing postures, these movements are fine
and delicate with moderate intensity. When it came to the Qing
Dynasty (1644-1911 AD), Shi'er-Duan-Jin (The Twelve-section
Health Exercise 十二段锦) and Shiliu-Duan-Jin (The Sixteen-section
Health Exercise 十 六 段 锦 ) were developed on the basis of sitting
postures. They combined body movements with massage and
breathing exercises and were widely practiced.

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Shi'er-Duan-Jin Figure I, in Nei Gong Tu Shuo: Illustrated Explanation of Nei Gong 1858.

Another simple and practical exercise called Xiao-Lao-Shu also

appeared in the Song Dynasty. Practicing principles such as "gradual
and moderate practice in accordance to one's capability" and
"perseverance" were proposed. At the end of the Ming Dynasty (1368-
1644 AD), Yi-Jin-Jing was invented and later spread widely in the
Qing Dynasty. In Chinese, yi means "change," jin means "tendons or
sinews," while jing means "methods." It was clearly stated by the
compiler that this exercise program was effective enough to improve
one's physique. As a relatively intense form of exercise, it is symbolic
of the further development of Chinese physical exercises and health
care. It aims at strengthening the muscles and tendons by breathing
and isometric training, improving the circulation of blood and the
function of the internal organs.
Taijiquan can be traced back to the turn of the Ming and the Qing
Dynasty. When nearing modern times, five styles or schools took
shape: the Chen, Yang, Wu (Jianquan), Wu (Yuxiang) and Sun schools
are named after the families that established them. Although each has
its own forms, postures, and movements, their essence remains the
same. The practice, which connects the spiritual and the physical
worlds, is characterized by graceful, slow, harmonious, and smooth
movements of body and mind-intention.
While we are summarizing the formation and development of
Chinese physical exercises and health care, we can find that the history
of Dao-Yin-Shu is at the same time the history of Qigong. There are
similarities as well as differences between them in both theory and
practice. While both of them are the dynamic combination of breathing
actions and body movements, the former stresses body movements and
the latter focuses on the mind-intention.
Since the founding of the People's Republic of China in 1949, a
mass movement of body-building and health preservation has been
flourishing. It is in the 1950s that the word "Qigong" was first put
forward. Many Qigong research institutes and Qigong sanitariums
were established afterwards. Qigong has been recognized as a branch
of human physical sciences to benefit all of mankind.
Records show that Chinese Dao-Yin-Shu had spread to Japan and
North Korea by the 10th century. By the 18th century it had been
introduced to Europe by French missionaries and exerted a vital
influence on the establishment of one of the cornerstones of modern
physical exercises—Swedish gymnastics, which was rare in the recent
history of East-West cultural exchanges. Since the 1960s, the function
of Qigong has gained attention from the scientific communities in
Europe, America, Japan, and Russia. Comprehensive research has
been made in this field. Qigong schools have been set up in Sweden;
courses on it are now obligatory for American and Russian astronauts
and have been taught in the geriatrics colleges of France; three
international symposiums on Qigong have been held since 1973.
In China, Chinese Qigong Joint Performances in July, 1979
promoted the widespread practice of Qigong, which was continuously
pushed to a climax with the establishment of The National Association
of TCM on Qigong in September, 1981. In addition to the traditional
exercises, such as Wu-Qin-Xi, Ba-Duan-Jin, Yi-Jin-Jing and Taijiquan,
new exercises are also explored, strengthened and devised.
The introduction of traditional physical and healthcare exercises
to schools has not only helped students to enhance intelligence,
encourage ethics, protect health, and prevent diseases, which can
benefit them for a life time, but has also promoted the popularity of
physical exercises among the mass and made great contributions to
people's health maintenance.
Since the 1980s, there has been a "Qigong Fever" all over the
world. In this context, some people claim that they own "supernatural
power" and are able to bring it into play. These claims are actually
swindles in the name of "human body science." The aim was to
disseminate superstition and con people out of their money. Some of
them even turned into evil cults with certain political purposes and
brought disaster to Chinese people. In fact, traditional Dao-Yin-Shu is
simple and easy to learn, with no religious mystery. Hence, as long as
we understand its basic principles and movements, we can avoid being
deceived.

Ⅱ Basic Concepts and

Theories
The Concept of Holism
Being the fundamental concept and one of the features of TCM,
the idea of Holism gives particular emphasis on the unity and
wholeness of matters and their relations. TCM believes that the
constituent parts of the human body are inseparable in structure,
related with and conditioned by one another in physiology. Meanwhile,
the human body is also conditioned by the natural environment in the
way that the former dynamically adapts to the latter and maintains its
normal functions. This recognition of the interrelated nature of the
body's components and the balance between the body and nature are
defined as the concept of Holism. It is the theoretical basis for Chinese
traditional physical exercises and health care, applied throughout the
process of TCM treatment, such as diagnosis, healing and recovering.
As a matter of fact, the concept of Holism that "Man corresponds
with nature" is embodied in all the theories and practices of Chinese
physical exercises and health care. Under the guidance of this concept,
the ancient masters of health care paid close attention to the
relationship between man and nature. The internal causes—joy, anger,
anxiety, pensiveness, grief, fear, and fright are called "Seven
Emotions," while the external causes—wind, cold, summer-heat,
dampness, dryness, and fire are "Six Evils." Although the former type
of causes is considered primary, the second is also stressed. The
masters recommended the preservation of vital essence (jing), the
replenishment of qi, and the cultivation of vitality (shen). The
principles are "cultivating one's mind," "conforming to the change of
the seasons," "eating a balanced and healthy diet," "observing a regular
way of life," and "avoiding overworking." In terms of mind
cultivation, they advocated keeping a happy mood and emotional
balance, for the excessive changes in emotion may lead to disease. For
correspondence with the law of nature, they advised that the change of
the seasons and the climates should not be followed passively. Correct
ways to maintain good health were suggested, such as active physical
exercise, so as to improve one's physique to adjust to the climatic
changes. With regard to diet, instead of preference for foods of certain
tastes, the masters approved a balanced diet for providing all
ingredients of nutrition needed by humans, regardless if the food is
crude or delicate. As for daily life, they advocated adjusting one's
living habits in accordance with the change of seasons. For example, in
Spring, one should rest late and rise early to take a walk and enjoy the
fresh air; in Summer, one should also go to bed late while getting up
early, in spite of the burning sun; in Autumn, one should sleep early
and rise early following the chicken's living rhythm; in Winter, one
should repose early and get up at sunrise. As regards the avoidance of
overwork, they were for working in a regular but mild way, rather than
working in extreme intensity or to an overdue extent. Fatigue should
be avoided. In their view, protracted watching disturbs the flow of
blood; long sitting time impairs the muscles; longtime lying weakens
qi; a long period of standing causes bone injuries; excessive walking
does harm to tendons. Therefore, a habit of taking regular but
moderate exercise should be formed and followed.

Yin Yang Theory

As a system of ancient Chinese philosophic thought, Yin Yang
Theory is also a science to generalize and elucidate the laws of nature
and those of the living system. It is believed that all things embody
two aspects, yin and yang, the contradiction and harmony of which are
the fundamental causes for the production, changes, and perishing of
everything. The universe itself is the development of yin and yang,
which oppose yet complete each other.
The basic contents of the Yin Yang Theory can be summed up in
four words—opposition, interdependence, inter-penetration, and
transformation. As a pair, yin and yang contradict each other. For
example, while yin is regarded as the upper part of the body, the
interior, the zang organs, cold, and quietness, yang refers to the lower
part of the body, the exterior, the fu organs, heat, and mobility.
Interdependence means that yin and yang cannot exist in complete
isolation from each another. Without "upper," there is no "lower;"
without mobility, there is no quietness. Inter-penetration and
transformation indicate changeability. For example, heat occurs when
cold goes to extreme; brightness takes place when darkness gradually
disappears. Thus, as is shown above, the basic contents of Yin Yang
Theory are not isolated but correlated and interactive.

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YinYang WuXing BaGua, in Yangzhou Museum of Chinese Medicine.

TCM holds that the dynamic balance of yin and yang in the
movement and changes of the human organism maintains health and
the normal function of body organs. In Chinese traditional physical
exercises and health care, the harmony between yin and yang cultivates
the flow of blood and qi, helps prevent disease, deter aging, and thus
prolong life. Therefore, practitioners should remember that "there is
yin inside yang and vice versa." So it is possible to restore a balance of
yin and yang and to regain the state of harmony in the living system.

Five Elements Theory

The concept of Five Elements, literally meaning Five
Movements, is developed from the concept of "Five Materials"
referring to five indispensable and primordial substances in people's
daily life and production activities.
The theory, which further extends the concept, claims that all
things in the universe are generated from the movements of five
elements—wood, fire, earth, metal and water, the relation among
which is inter-promotion and inter-restriction. Inter-promotion means
each element generates another and is therefore followed by one
another. This productive cycle is in the following order: wood, fire,
earth, metal, and water. Inter-restriction means each element conquers
an element that follows it, but each is preceded by a conquering
element. The controlling cycle, also known as the destructive cycle,
repeats itself, with water controlling fire. The relation of the Five
Elements shows the interrelation of all things and phenomena in
nature, which should somehow maintain the state of balance in
movements.

Theory of Zangfu Organs

Zangfu (viscera), a general term for internal organs, includes the
five zang organs (the heart, liver, spleen, lungs, and kidneys), the six fu
organs (the gallbladder, stomach, small intestine, large intestine,
bladder, and triple energizer, including other extraordinary organs).
The common physiological functions of the five zang organs are
generating and storing vital essence, while the six fu organs receive,
digest and transport food.
The heart, playing a leading role in all the viscera, provides
motive power for blood circulation.
The liver is the primary organ for storing blood. It smoothes and
regulates the flow of qi and blood by producing bile and purifying the
blood.
The spleen rules transportation and transformation, which means
it digests, absorbs, and distributes nutrient essences in the entire body.
It can also command and control blood.
As the respiratory organs, lungs govern and exchange qi.
Being the prenatal base of life, the kidney, either one or a pair of
organs in the lumbar region, stores essence of life, rules water, governs
the bones, and produces bone marrow. An abundance of kidney
essence leads to the sufficiency of kidney qi, which in turn contributes
to good health and ensures good eyesight and hearing. In addition to
these attributes, "the gate of life" and uterus are also inside the domain
of the kidney function.
The main physiological function of the gallbladder is to store bile
to aid the digestive process. To store vital essence is its other function.
The stomach governs intake, i.e., it receives and digests ingested
foodstuffs. Playing an important role in life, it functions together with
the spleen, and is called the "root of acquired constitution."
The small intestine receives what the stomach has not completely
digested and further digests it. It also separates the "pure" (useful)
from the "impure" (waste).
The large intestine receives the impure parts of the digested food
from the small intestine and continues to absorb nutrients and water
from these ingredients. At the end of this process, stools are formed
and excreted.
The bladder is responsible for promoting qi flow, transforming qi
into liquid, and storing and discharging urine.
The triple energizer is a collective term for the upper, middle, and
lower energizer. The upper energizer is located above the diaphragm
and includes the heart and the lungs; the middle energizer is the region
above the belly button and below the diaphragm, including the spleen
and the stomach; the lower energizer, which includes the liver, the
kidneys, the large intestine, the small intestine, and the bladder, is
located below the belly button. The triple energizer governs ingestion
and is the channel for the transformation and metabolism of water,
food, and fluid.

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Picture of Internal Organs, in An Introduction to Medicine 1575 by Li Chan.

The functions of zangfu mainly depend on the qi of zangfu. The

loss of one's genuine qi may result in the deficiency of zangfu organs.
Therefore, the practicing process of Chinese traditional physical
exercises and health care is also the process for cultivating the qi of
zangfu. On the other hand, it is believed in TCM that seven emotions
are closely related to the qi of zangfu. For example, "qi is driven
upwards by rage, relieved by joy, inhibited by excessive anxiety,
stagnated by pensiveness, consumed by excessive sorrow, lowered by
excessive fear, and disturbed by fright." For these reasons, an
optimistic attitude plus a peaceful mind is suggested to the
practitioners so as to cultivate the qi of zangfu.

Theory of Meridians (Jing) and Collaterals

(Luo)
Jing Luo, a general term for meridians and collaterals and the
routes for the transportation and circulation of qi and blood, is an
important constituent part in the human body, with Jing meaning "to
pass through" or "pathway" and Luo meaning "network." Meridians
refer to the vertical channels which carry and distribute qi and blood;
collaterals branch off horizontally from the vertical channels and
connects both yin and yang meridians; the smaller branches are called
minute collaterals (Sunluo), running over the whole body in a
crisscross fashion to smooth genuine qi. To sum up, Jing Luo is a
unique system connecting the interior (the internal organs) and the
exterior (body surface).
In the Jing Luo system, Jing consists of twelve regular meridians
and eight extraordinary meridians, while Luo (collaterals) includes
major collaterals (Bieluo), minute collaterals (Sunluo) and superficial
collaterals (Fuluo). Besides, there are twelve muscle meridians
(Jingjin) and twelve skin areas (Pibu).

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Bronze Statue, 182.6cm in height with 664 accupoints and lines of meridians and collaterals

labeled, built in the Qing Dynasty, now kept in the National Museum of China. Bronze statues

were specially built for acupuncture teaching and testing.

The twelve meridians are closely related to zangfu organs. It is

composed of three yin meridians of hand (the Lung Meridian of Hand-
Taiyin, the Pericardium Meridian of Hand-Jueyin, the Heart Meridian
of Hand-Shaoyin), three yang meridians of hand (the Large Intestine
Meridian of Hand-Yangming, the Triple Energizer Meridian of Hand-
Shanyang, the Small Intestine Meridian of Hand-Taiyang), three yang
meridians of foot (the Stomach Meridian of Foot-Yangming, the
Gallbladder Meridian of Foot-Shanyang, the Bladder Meridian of
Foot-Taiyang), and three yin meridians of foot (the Spleen Meridian of
Foot-Taiyin, the Liver Meridian of Foot-Jueyin, the Kidney Meridian
of Foot-Shaoyin). Descending along the inner side of the arm, the three
yin meridians of hand are interior and run from the chest to the hand;
following the outer side of the arm, whereas three yang meridians of
hand are exterior and run from the hand to the head. Distributed over
the lateral and posterior aspects of the leg, three yang meridians of foot
are exterior and run from the head to the foot. Ascending along the
medial aspect of the leg, the three yin meridians of foot are interior and
run from the foot to the stomach. The above-mentioned twelve
meridians are known as the regular or principal channels. As the bond
for the twelve regular meridians to flow qi and blood, the eight
extraordinary meridians are Du, Ren, Chong, Dai, Yangwei, Yinwei,
Yangqiao, and Yinqiao meridians. If the twelve meridians are likened
to the river, the extraordinary meridians are the swamp, balancing the
genuine qi in the twelve meridians. Among them, Ren and Du
meridians are the most important. Ren, a yin meridian running along
the front midline, governs all the other yin meridians; Du, a yang
meridian running along the back midline, governs all the other yang
meridians. In Qigong practice, along with the connection of Ren and
Du (the so-called minor celestial circle), all the other meridians and
collaterals inside human body can be connected successively, thus
forming up the so-called major celestial circle. (Fig 1-2-1~14)
Collaterals, which branch off from the twelve regular meridians,
Ren and Du meridians, together with one spleen collateral, are called
the fifteen major collaterals. The smaller and thinner ones are called
minute and superficial collaterals.
The flow patterns of the twelve meridians are as follows:
generally speaking, all yin meridians follow an upward order, while all
yang meridians a downward order. Starting from the Hand-Taiyin
Lung Meridian, it flows towards the Foot-Jueyin Liver Meridian.
Then, it proceeds from the Lung Meridian of Hand-Taiyin and repeats
the cycle. The meridian cycle is outlined below.

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Fig 1-2-1

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Fig 1-2-2

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Fig 1-2-3
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Fig 1-2-4

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Fig 1-2-5

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Fig 1-2-6

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Fig 1-2-7

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Fig 1-2-8

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Fig 1-2-9

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Fig 1-2-10

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Fig 1-2-11

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Fig 1-2-12

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Fig 1-2-13
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Fig 1-2-14

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Important to TCM clinical application, the theory of meridians

and collaterals is the basic theory of Chinese traditional physical
exercises and health care. Through practice, qi is able to reach both the
internal organs and the limbs and bones along the meridians and
collaterals, providing sufficient energy to the tissue systems,
quickening the metabolic process, and enhancing the physiological
functions of the human body. Disease is therefore prevented and health
improved.

Theory of Vital Essence, Qi, Vatality

Chinese traditional physical exercises and health care are made up
of the inner exercise and outer exercise, with the former aiming at
strengthening vital essence, qi and vitality while the latter at the
muscles, bones and skin. The ancient practitioners view the sun, moon,
and stars as the three treasures of the sky, the water, fire, and wind the
three treasures of the earth, and the vital essence, qi, and vitality the
three treasures of the body, indispensable to the physical body.
Unique as they are, vital essence, qi, and vitality are inseparable.
On one hand, vital essence houses vitality; thus, the accumulation of
vital essence ensures the completeness of vitality and the loss of vital
essence dislodges vitality. On the other hand, vital essence serves as
the hothouse of qi; hence, lack of vital essence results in the non-
existence of qi which leads to death. These three concepts existing in a
complementary and interactive way are the crucial factors for
maintaining the well-being of human life. Vital essence, the basis of
life, is a congenital substance necessary for the origin of life.
Consumed in the physiological activities, it is at the same time
replenished and preserved to sustain life. Vitality governs the
appearance, consciousness, or life activities. It is the reflection of the
functions of the internal organs and hold sway above every aspect of
the physical body. Its material base is created by the congenital
essence, stored in dantian (elixir field) by the ingested nutrient essence
and constantly replenished. Qi is viewed as the life force or the vital
energy of the body. It is with the energy acquired from the preservation
of qi that the functions of all body components are maintained.
Without qi, vital essence cannot be regenerated, nor can vitality exist.
Therefore, in order to keep the body physically strong with vigorous
vitality, the cultivation of qi should be exercised in the first place. The
major aims in health care are preserving vital essence, cultivating
vitality, and replenishing qi, all aiming at preventing disease and
deterring aging.

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Stone Memorial for Traditional Chinese Healthcare in Pengzu Mountain, Sichuan Province.

Pengzu is regarded as the patron saint of chefs for curing the anorexia of an ancient emperor

with his originality "pheasant soup." He also initiated Dao-Yin Qigong to guide qi and achieve

longevity.

Ⅲ Efficacy and Mechanism

The multi-efficacy and complicated mechanism of Chinese
traditional physical exercises and health care have long been explored
and expounded by kungfu practitioners and physicians of past ages.
Four aspects concerned are meticulously selected and elaborated here.

Efficacy and Mechanism of Preventing Disease

and Improving Health

1. Supporting vital qi and expelling pathogenic

evils.
TCM holds that the pathogenic factors are not the only factors
resulting in disease, for the human body's resistance to various
pathogens and health maintenance also count. Thus, to strengthen vital
qi against diseases is one of the major aims of traditional physical
exercises and health care. In the view of TCM, qi governs blood and
blood depends on qi for its movement. When the flow of qi and blood
becomes sluggish, disease occurs; but it can be cured automatically
with the smooth circulation and transportation of qi and blood. Here qi
has two kinds of existence: the first is the nutrient essence that forms
the basis of human body and maintains its life activities, for instance,
the food essence and the fresh air; and the other is the physiological
function of zangfu organs, hence we say as qi of zangfu and qi of Jing
Luo. Correlated as they are, the former kind is the physical basis of the
latter, the latter being the functional manifestation of the former. Qi,
reaching the internal organs as well as the limbs and joints along the
meridians and collaterals, is the fundamental force warming and
nourishing muscles and zangfu organs, lubricating and moistening
tendons, bones, skin and hair. With its ascending, descending, in-going
and out-going movements, it tightens striae and guards against external
evils. In light of the above argument, exercises are advocated to
strengthen vital qi and remove various evils for keeping normal and
regulated blood circulation, zangfu functions and metabolic activities,
all for the purpose of improving health conditions.

2. Regulating psychoactivities and improving

body functions
Through the practice of "relaxation" and "stillness," traditional
physical and health care exercises regulate people's psychoactivities,
upgrade body adjustment functions and improve antiviral ability. The
principle "tranquility and nihility," i.e. wiping out distracting thoughts
and focusing on relaxation, can ease the muscles and reduce the impact
on the cerebral cortex so that "the state of relaxation response" can be
achieved and the physiological function improved. For instance,
according to the epidemiological study of hypertension, tension can
affect some physiological indicators, and environmental pressure
forces the human body to constantly regulate its activity, resulting in
"emergency response" which leads to the increase of skeletal muscle
bloodstream, the rise of blood pressure, the acceleration of heart rate
and respiratory frequency. Instead, "relaxation response" weakens the
activity of the nervous system, reduces the lactic acid content in
arterial blood, decreases the metabolic rate, lessens the activity of the
plasma dopamine, the ß-hydroxy acid and rennin, hence quickening
the recovery of normal conditions. Furthermore, traditional physical
and health care exercises enable people to feel at ease, eliminate
negative emotions and morbid mentality, and thus effectively
strengthen the central nervous system, respiratory system, digestive
system and cardiovascular function.

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People practicing Taiji on the square, Beijing, 1982.

3. Balancing Yin and Yang

The Yin Yang disharmony, one of the causes of disease in TCM,
can be put right with the dual modulation effect by containing the
strong while supporting the weak. As found in experiments and
clinical observation, when the practitioners attain stillness, the activity
of his or her sympathetic nervous system declines, metabolic activities
slow down, the state of high reaction is controlled and the
hyperfunction is kept in check, all of which manifest the effect of
Qigong exercise: restricting the excessive yang and restoring yin. On
the contrary, after Qigong exercises, those with kidney yang deficiency
will find that the content of ketonuria steroids in their body recovers to
the normal level, the triphosadenine and cyclic amp content in blood
plasma increases, and the immune function of white blood cells
intensifies. All of this is the result of yang replenishment.
Consequently, these practitioners will feel warmth in their limbs. Such
effects can be seen at different levels and reflect the mechanism of
traditional physical exercises of curing illnesses and protecting health.
4. Opening up channels of meridians and
collaterals
According to TCM, soreness occurs when channels are blocked,
and so blockages in meridians and collaterals are another cause of
disease. As observed, those having meridian blockages which disturb
the flow of qi and blood may suffer from body temperature inequality
ranging from the extremely high to the extremely low. However, with
the progress of exercise, the flow of qi and blood tends to get
regulated. Due to the redistribution of blood, the peripheral vessels
open, microcirculation improves, the blood flow volume in tissues
increases and regional temperatures rise. Consequently, the difference
of body temperature tends to be remarkably reduced and restore to
balance. The thermal imager shows that when a person is practicing,
wherever qi goes, brightness overwhelms while darkness succumbs
and the bright spot moves with the mind-intention. The temperature
rises by 2-4 or so and the regional blood flow volume increases by as
much as 30%. Meanwhile, the activity of dopamine and ß-hydroxylase
in blood plasma decreases while the eosinophil, erythrocyte and
hemoglobin increases, immune response increases, and the secreted
volume of plasma cortisone is halved. Hence, as is shown above,
illness can be prevented or cured by dredging up channels of meridians
and collaterals, and regulating qi and blood.

5. Deterring aging and prolonging life

Central neurotransmitter and endocrine gland activity tend to
change during physical exercise. Therefore, as is measured, the
practitioners will feel at ease and calm after practice, for it results in a
decrease of the activity of dopamine, a central neurotransmitter, and an
increase in the consistency of the prolactin in blood plasma.
Furthermore, the decrease of the secreted volume of plasma cortine
deters aging and enhances the immune system, thus preventing
illnesses and prolonging life.

Efficacy and the Mechanism of Developing

Body Potentials
Traditional physical and health-keeping exercises can improve the
coordination of the human nervous system and protect the cerebral
cortex by suppressing overdue activity, thus bringing human potential
into full play and helping self-control. Physiological experiments have
demonstrated that a large number of electroencephalograms recorded
of men when they are awake display high-frequency and low-
amplitude waves with poor synchronization. However, the
electroencephalograms made by Qigong masters are low in frequency
but three times higher than normal people in amplitude, with very
good synchronization. All these changes are most notable in the frontal
and parietal lobes, which serve to direct the consciousness in the
central nervous system. This proves that Qigong exercise is able to
make the activities of cerebral cortex cells more orderly, and can thus
improve the efficiency of brain function. It is also found through tests
that the cerebral cortex is in a special process of being initiatively
intra-suppressive when doing Qigong exercise. Relying on the
protection of such a favorably suppressive process, the inordinate
function of cerebral cortex cells caused by over-excitement can be
restored to normal, the obstinate pathologic excitation foci can be
transferred into suppressive state, and most of the nervous centralis can
be renovated positively. All these changes are beneficial for improving
the coordination of the nervous centralis between excitement and
suppression and better directing the functional activities of all organs.

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Wushu fan Tong Zhong-yi is practicing Wushu with his families on the park grass in Shanghai,

1957.

Research indicates that the potential of the human body is great

but not fully brought into function. The number of human brain cells is
about 14 billion or so, among which only several billions are usually
tapped, and so there is still 80 to 90 percent to be done. Similarly, only
part of other human organs, like blood capillary and alveolus, is used.
After Qigong exercise, there are obvious changes in brain waves, an
increase in lung capacity and enlargement in vascular volume. This
shows that the human body's potential can be further tapped through
Qigong. By keeping on it, we can change the modes of receiving,
processing and storing information in brains and fully utilize the
otherwise inactive cells, thus resulting in the improvement of human
intelligence, sensing capability and function of controlling one's own
actions. This makes human vitality more exuberant and human beings
more intelligent, living longer and healthier lives.

Efficacy and the Mechanism of Enhancing

Body Function
Qigong exercise, by showing its preliminary effectiveness in
improving people's competitive ability, treating their injuries,
eliminating their fatigue and adjusting their state, has become a new
trend in physical scientific research.
Treatment of sports injuries is generally about acupoint-pointing
and self-practice Qigong, supplemented with medication, acupuncture
and massage. Its mechanism is to mobilize and motivate the self-
adjustment of the human body's physiological function, aiming at
strengthening the vital qi, toning the root, nursing yin and yang, and
clearing the channels in order to help with rehabilitation.
Qigong is a positive way to eliminate exercise-induced fatigue.
On the one hand, Qigong exercise can accelerate the blood circulation
and increase the expansion and contraction of lung cells, which leads
to adequate supply of oxygen and energy, the elimination of
accumulating lactic acid and the decrease of muscle soreness. This
function makes it beneficial for eliminating fatigue. On the other hand,
Qigong exercise can improve the function of internal organs, whet the
appetite, and accelerate the excretion of metabolites, thus promoting
the restoration of the body. In addition, Qigong exercise, which can
adjust the central nervous system, relax the muscles, hence reducing
energy consumption and increasing energy storage to mobilize body
potential, is an effective way to positive recovery.

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The Wushu master is teaching Five-Animal Play in Baohe Park, Hefei, Anhui Province, 1959.

Nowadays, Qigong or similar methods are adopted home and

abroad as an approach to adjust athletes' competitive state and improve
their scores. The results are often gratifying. It is found in preliminary
attempts that Qigong exercise can indeed strengthen the self-control of
central nervous system, overcome physical inertia, increase
competition desire and responsive actions, all contributing to the
enhancement of the athletic ability.

Ⅳ Fundamentals and
Methods of Traditional
Exercises and Health Care

1. Fundamentals
For the chronically ill as well as the physically weak middle-aged
and elderly people, it is necessary to formulate a set of practical
methods to engage them intentionally in traditional physical exercises
for achieving self-regulation through the comprehensive exercise of
the mind, qi and form, and for the regulation of higher nervous
activities. In this respect, the following basic principles should be
honored.
(1) Differentiation of treatment
Abundant in methods and specific forms, traditional physical and
health care exercises vary in form depending on the differences
between people, their illnesses, as well as location and time.
In TCM, illnesses can be ascribed either to yin or to yang. Since
the occurrence and development of an illness results from the Yin Yang
imbalance of the interior and the exterior, the therapy principle is to
discharge the excess and nourish the deficiency so as to restore the
normal harmonious state between yin and yang. Therefore, TCM
treatment focuses on clearing the channels and collaterals
supplementing with the emission of the pathogen to activate the
circulation of qi and blood, remove the pernicious evils, and thus cure
illnesses and restore health.
As a supporting therapy, traditional physical and health care
exercises should be practiced with a scientific attitude to prevent any
detrimental physiological reaction.
(2) Practicing with perseverance
In general, physical exercises should be practiced twice or at least
once every day, repeating the whole set movements several times in
each practice. An interruption will make previous efforts go to waste.
The cyclical manner is also stressed, with particular attention given to
continuation during the hottest and coldest days. Only with long-term
practice can the exercise skills be consolidated and improved, with the
spirit, virtue, self-restraint, and ethical morality cultivated and
tempered. Morning exercise, though less effective sometimes, proves
fruitful in every season. Practice has proven that the overwhelming
majority of the practitioners exercising in the early morning make
great achievements.

2. Exercise therapy
Physical and health care exercises, a supporting therapy, should
be chosen in accordance with the causes of disease, the pathogenesis,
and the role of Qigong, under the principle of syndrome differentiation
treatment, so as to achieve the desired effect. If supplemented with
medication in the course of practice, the efficacy will be better. The
exercises can be applied to fight against the following diseases.
(1) Digestive diseases
The cerebral cortex regulates the reaction of the human body to
the internal and external environment. Such factors as adverse mental
stimulation, excessive nervous tension, anxiety, depression, or lack of
proper rest and adjustment due to long-time mental work, all may
cause brain dysfunction, pathological excitation foci and regulation
failure of the subcortical central and autonomic nervous system in the
secretion, activity, digestion and nutrition of the stomach, which in
turn results in ulcers.
Inner-training Exercise, the top preference for people with the
above symptoms, can relax the tension of the cerebral cortex while
concentrating the mind in dantian. Through repeated practice,
favorable excitation foci will be formed in the cerebral cortex and
gradually eliminate the pathological excitement foci, thus through the
rule of preponderance in negative induction effect helping the cerebral
cortex resume its function in regulating internal organs, in particular
the secretion, movements, digestion and nutrition of the stomach, to
achieve a cure for the ulcer.
(2) Hypertension
Among the factors that trigger hypertension, some are related to
mental stress. Hypertension pursues the following pathogenic
mechanism: arteriole and precapillary sphincter spasms cause an
increased amount of resistance in blood circulation, which gives rise to
high blood pressure. Relaxation-tranquility Qigong, requiring
relaxation from the cerebral cortex to the body muscles, is the best
choice for hypertension patients. In practice, with the help of mind-
intention and breathing, practitioners will gradually feel relaxed from
head to heel. Therefore, repeated practice is very effective in reducing
the strain of the cerebral cortex and the tension of peripheral arterioles
and the precapillary sphincter, with the effect of lowering blood
pressure. In addition to Relaxation-tranquility Qigong, Taijiquan, Taiji
Swordplay and Slow-walking Exercise are also beneficial to patients.
(3) Coronary heart disease
Coronary heart disease (CHD) results from myocardial hypoxia
caused by atherosclerosis of the heart. Its pathogenic mechanism is
associated with the metabolic disorder of the body lipids,
hemodynamic changes and the changes of the artery wall, which are
affected by the neuroendocrine dyscrasia. Since nervous over-strain
and excessive mental work are the leading causes for neuroendocrine
dyscrasia, CHD are particularly prevalent among the middle-aged and
elderly workers in mentally stressful occupations. Therefore, Qigong,
combining moving exercise with static exercise is most suitable for
patients with CHD, owing to its function to relax the spirit and brain
and its capacity to offer adaptive training to the heart. Standing
Exercise, Slow-walking Exercise, Taijiquan and Taiji Swordplay are
also among the options for treatment.
(4) Chronic bronchitis, emphysema and other diseases
These types of diseases are mainly induced by inflammation and
the resulting bronchial obstruction, which in turn cause alveolar
expansion, breathing difficulty, and at last, body hypoxia. The patients
should choose such Qigong exercises as Six-word Exercise, Taijiquan,
etc., to improve the lung ventilation function and activate breathing
metabolism. While practicing, one should regulate breathing upon
stillness, particularly abdominal breathing, so as to enhance the
exhaling function of the lung and to relieve the symptoms of
emphysema.
(5) Neurasthenia
Neurasthenia is generally attributed to overwork, long-term
mental stress or ambivalent mental state. Most neurasthenia patients
are easily excitable and cannot endure stimulation. When the influence
of the excitatory process of the cerebral cortex is greater than that of
the suppressive process, disorder in the transformative process will
result. Therefore, static exercises reinforcing the inhibiting process of
the cerebral cortex are their best choice, for instance, Sit-still Exercise,
Standing Exercise, Relaxation-tranquility Qigong, etc.
(6) Cancer
Cancer, generally considered as one of the least curable diseases,
makes patients excessively worried and depressed. In recent years,
Qigong is used as a supporting therapy in the treatment of liver cancer,
stomach cancer, intestinal cancer and lung cancer, and is found to be
greatly effective in resisting the continuous invasion of the cancer cells
and thus prolonging patients' life.
Cancer patients are advised to practice Qigong and Taijiquan out
in fresh air. Before practice, psychological therapy is recommended to
help patients build up confidence, lift the psychological burden, exert
subjective initiative and actively combine medication with physical
exercise. Static and moving exercises should be combined in the
course of practice. The former, such as mind-concentration method can
enhance the regulatory function of the cerebral cortex, thus
contributing to the improvement of the function and anticancer ability
of body systems and zang organs; the latter plays an important role in
enhancing physique, strengthening vital qi and building up fitness.
Chapter Two
A Brief Introduction to Taijiquan
Exercisess
Ⅰ Origin and Characteristics

Taijiquan, one of the major Chinese traditional physical exercises and

health care approaches, is a national cultural legacy created and inherited
by the common Chinese people. It has spread widely among the public and
gained great popularity as a method to cure diseases, improve health and
defend oneself.

Origin of Taijiquan

Taijiquan used to be called "Changquan" in its early time as its movement

is like the endless flow of the "Long River" Changjiang (Yangtze and its
upper course). It had also been called as "Mianquan" as its movement is
slow, soft and continuous, or "Shisanshi" (13 forms). The name of
Taijiquan became commonly accepted by the end of 18th century. The
founder of this exercise is Chen Wangting (around 1600-1680), the ninth
generation of Chen family living in Chenjiagou Village, Wen County in
Henan Province. He used to serve as the garrison commander of the Wen
County before retiring into seclusion in his later years. He compiled a new
set of movements by integrating military and folk exercises and absorbing
elements of Dao-Yin-Shu and Tu-NaShu, Yin Yang and Jing Luo. There are
five sets of movements of his creation in Chen Style Taijiquan and
Weapons edited by Chen's descendents, known as "Old Frame of Chen
Style Taijiquan."

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Chen Zhong-sheng, Chan Style Taijiquan Master

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Yang Cheng-fu, Yang Style Taijiquan Master

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Sun Lu-tang, Sun Style Taijiquan Master

Many other styles or schools have been derived in the course of Taijiquan's
development, including Yang's, Chen's New Form, Wu's (Jianquan), Woo's
(Yuxiang) and Sun's etc. After the founding of PRC, Taijiquan forms have
been recomposed into various simplified forms, such as the 24-form, 48-
form, simplified Chen and Wu style Taijiquan. All the styles are similar in
basic characteristics and technique structures, requiring peaceful and
focused mind, natural breathing, soft and slow movements, smooth,
complete, coordinative and continuous action, light and calm stances with a
clear distinction between the empty and the solid. Besides Taijiquan sets of
movements, pushing hands in free sparring and exercises of broad sword,
sword and long staff are also included. As an effective way to keep fit and
preserve health, it has already been popular both at home and abroad.

Ⅱ Schools and Features

1. Chen style

Founded by Chen Wangting with five sets of movements in total, it

nevertheless has only the first two sets of movements passed down and kept
intact now, i.e. the thirteen forms and Paochui. Characterized by loose and
low postures, spiral and winding moves. It emphasizes the smooth shift
between loose, gentle and hard movements. There are also movements like
Fajin (exerting strength or releasing power), jumping and stamping foot.

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A family of Taijiquan tradition, Chenjiagou, Wenxian County, Henan

Province, 2002

The above sets of movements are called "Old Frame of Chen Style
Taijiquan" after reconstruction by Chen's descendents with some additional
moves.

Chen Changxing (1771-1853), the 14th generation of Chen family, removed

the forceful and jumping movements in the old frame and made it gentle
and balanced, suitable for the feeble or aged to practice. Then Chen
Qingping, the 15th generation, created another small and intensive frame
advancing from simple movements to more complicated moves. The set of
movements in the old frame gradually went out of practice after the new
frame appeared.

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Chen Shao-long (U.S.) and Chen Shao-bao (U.K.) are practicing Taiji Push
hand in Chenjiagou, Wenxian County, Henan Province.

2. Yang style

Founded by Yang Luchan (1799-1872) from Yongnian County in Hebei

Province, who used to be called "Yang Wudi" (Invincible Yang) as he
defeated plenty of Wushu boxers after eighteen years of training under
Chen Changxing in Chenjiagou Village, the hometown of Chen family.
Yang later was hired by the Chinese Qing royal family to teach Taijiquan
all his lifetime, when he reformed the Chen style into a simpler Yang style.
He removed the vigorous and abrupt movements, like jumps and leaps, and
made it easy to practice. Yang Luchan passed his art to his sons Yang
Banhou (1837-1892) and Yang Jianhou (1839-1917) and then to his
grandson Yang Chengfu (1883-1936). After all their modification, it
became the modern popular Yang style Taijiquan characterized by easy and
soft frames, slow and steady movements and gentle and elegant gestures.
Yang Chengfu who authored Application of Taijiquan and Collection of the
Application of Taijiquan is one of the great masters of Yang style Taijiquan.

3. Wu (Jianquan) Style

Founded by Wu Jianquan (1870-1942) of Manchu ancestry. Wu's father Wu

Quanyou used to be a disciple of Yang Luchan and Yang Banhou before
teaching his son Jianquan. Later Jianquan abandoned his Manchu
citizenship and changed his family name to Wu of the Han people. Evolved
from Yang style Taijiquan, Wu style is famous for its softness and
characterized by small and subtle movements.

4.Woo (Yuxiang) style

This style of Taijiquan was founded by Woo Yuxiang (1812-1880) from

Yongnian County in Hebei Province who first learned big frame
movements from Yang Luchan and then from Chen Qingping. It has a set
of movements different from the style of Chen's small frame. However, it
was finally formed after the modification of Li Yishe and Hao Weizhen,
hence also known as "Hao style Taijiquan." The frame features light
movements, swift steps, compact and continuous movements with obvious
opening and closing forms.

5. Sun style

Founded by Sun Lutang from Ding County in Hebei Province. He was

originally a disciple of Guo Yunshen, a famous master of Xingyiquan
(literally "form-image boxing"), and then learned Baguazhang under
Master Cheng Yanhua and Woo style Taijiquan under Master Hao Weizhen.
Based on his early experience, Sun drew on all the strong points of other
styles and created Sun style Taijiquan characterized by high postures,
flexible steps and light-footed changes.

The above is the existing five major schools of Taijiquan. Besides, some
new sets of movements were compiled after the founding of PRC.

6. The New style

24-form Taijiquan, the representative of the new style Taijiquan sets of

movements compiled after the founding of PRC, was created and compiled
by National Physical Culture and Sports Committee in 1956 and published
by People's Sports Press in 1979. The set of movements were structured
with the existing popular Taijiquan forms under the principle of practicing
from simpler to more complicated and from easier to more advanced
movements. It was a revolution in the history of Taijiquan exercise as it has
changed the previous order which went from the more advanced to the
easier, and removed some repeated moves, making it easier to learn and
practice.

Ⅲ Basic Requirements

All schools of Taijiquan have different characteristics and techniques, but

they share similar and common requirements, which could be summarized
as follows:
1. Be at ease, calm, and natural

This requirement, as a principle, is to be realized in the state of mind,

breathing and forms. To be at ease and to be calm call to relax the body and
curb the wandering mind, so as to focus one's attention on directing
movements and exerting strength. To be natural means the manner and
gestures should be naturally coordinating with natural breathing and
movements.

2. Correct gestures

Head and neck

The head needs to be upright without exerting strength. Otherwise, it would

not only affect the elegance of the gestures but also the coordination and
relaxation of the movements, resulting in distraction. Keeping the neck
relaxed could help the head turn around easily in accordance with the fist
movements. The facial expression should be natural and fresh with the eyes
moving with the movement of one's hands or looking forward, the jaw
slightly drawn back, the mouth closed and the tongue touching the palate.
Breathe naturally and concentrate on the movements. Don't have a panning
head, closed eyes or absent mind.

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Old people practicing Taijiquan in Lanzhou, Gansu Province, 1996.

Torso

Keep it relaxed naturally. Do not protrude chest or draw it back too much.
Keep waist relaxed, spinal column upright, and buttocks slightly pulled in.
In a word, keep the body in a normal way.

Limbs

Movements of upper limbs require that both shoulders and elbow joints be
relaxed and hung down, arms flexible and not rigid when stretched out or
over-curved when bent; hands relaxed, calm, at ease and natural when
formed into fists, stretched and overturned; palms and fists changing
elastically, with the attention guided by hands.

Movements of lower limbs require a state of natural relaxation with relaxed

hips, bent knees, flexible ankles and a steady center of gravity. Steps should
be ready to change between the empty and solid stance in forward or
backward move. The movements should be firm and steady and coordinate
with natural breathing.

3. Combination of the inner and the outer, completeness and unification

Taijiquan draws on the strong points of Wushu and Qigong with emphasis
on the coordination of mind, breathing and movements and requires the
unification of hands, eyes, bodywork, steps, spirit, qi, strength and practice.
When the practitioner has advanced to a considerable level, he should
incorporate the exercises of strength, mind-intension and breathing so as to
complete the art.

The "force-strength" of Taijiquan means the natural power that keeps

gestures correct. Its utilization should not be clumsy and rigid, but be
coordinated in force and softness, with easy, flexible and calm movements.
Though natural breathing is recommended at the beginning phase, the
coordination between breathing and strength exertion should be
consciously practiced after achieving the proficiency in the movements.
Inhale with expanding thorax and lifting shoulders when saving strength
and vice versa. Concentration is needed to guide movements. For instance,
when practicing the opening form under the guidance of mind-intension,
arms should be raised gently forward to shoulder height and then relax the
waist, bend the knees and squat down, hands pressing down with the
downward movement of elbows. Meanwhile, coordinate the above
movements with breath—inhale when arms are raised and exhale when
hands are pressing down so as to center mind on dantian.

Taijiquan movements would be practiced like the endless silk produced by

the silkworm or the continuous water flow of the Long River Changjiang
after the mastery of the whole routines. The changes in directions, empty
and solid movements, and the coordination of the entire body would be like
the rolling ball in a plate, shifting freely and flexibly. The upper part
corresponds with the lower part with consistent vigor; the mind-intension
changes with body movement, coordinating with breathing, all for
complete "forcestrength," and incorporation of the inner and the outer
forces.

Ⅳ Points for Attention in Taijiquan Exercise

Beginners should practice according to the rules and basic requirements.

Perseverant and correct practice will certainly bring about good results.

Three stages to beginners

Stage 1. Laying the foundation. Beginners should first learn the three basic
skills: footwork, hand techniques and bodywork, the exercise of which will
contribute to the mastery of basic requirements and lay a foundation for the
set of movements learning.

Stage 2. Becoming familiar with set movements. Learn the set of

movements one by one in order and then combine them together. Beginners
are recommended to learn each analytical move within a single movement
and then link them up. Having learned all the movements, they should
gradually accomplish the whole routines by correcting gestures and
familiarize themselves with the movements.

Stage 3. Practicing the exertion of strength. Gradually master the way to

coordinate mind-intension, breathing and movements and to use mind to
guide qi and exert strength so as to improve the technique and effects of the
exercise.

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Taijiquan players from 15 countries and regions led by Chinese American,

Taijiquan master Dong Zengchen are practicing to celebrate the 108th
brithday of Taijiquan Master Dong Ying-jie in Xingtai, Hebei province on
Nov. 3, 2006.

Instructions to beginners
1. Gestures should be standard. Wrong gestures, affecting negatively both
the appearance and the effect, will be hard to set right later if not corrected
in time. Therefore, beginners should be strict with themselves and keep
each movement standard.

2. Proper progress should be pursued. Learners should not expect a rapid

progress or an immediate effect. Good results come only after steady and
gradual improvements. The posture could be high at the beginning stage
and lowered down gradually with the mastery of movements and the
enhancement of health.

3. The amount of exercise should be appropriate. It will be proper if

practitioners feel comfortable and relaxed, have good appetite and sleep
well. Over-exercise will make them tired, dizzy or feel sick. Beginners
should practice in accordance with their capabilities. They will have painful
legs or knees if they place most of the weight on their extremities, which
can be avoided if they raise the gravity center and reduce the bending level
of knees. Keep on practicing and the uncomfortable feeling will gradually
disappear.

4. To persevere. Taijiquan will not be restricted by place, equipment or

time. As long as you keep practicing with determination, favorable effects
will be achieved such as improving skill, building up health and preventing
diseases.

Common knowledge for Taijiquan exercise

1. It's better to find a location with fresh air and beautiful surroundings,
avoiding those dirty-aired or humid locations. Do not exercise in the
burning sun, or in a draught or a fog.

2. It's not proper to exercise Taijiquan when you are restless, tired, too
hungry or full, or having a fit of chronic disease, getting a cold or fever.

3. Go to the bathroom before exercise and wear loose-fitting and

comfortable closes. Do some warming up exercise, like walking or some
basic movements.
4. Keep calm and focused, and breathe through your nose. After exercise,
it's proper to take a break, but not to have meal or drink large amount of
water.

5. Beginners easily tire; therefore, they should restrict their exercise to an

appropriate amount. The seniors and feeble practitioners could select single
movements or separate the set of movements apart. It's not necessary for
them to finish the whole set of movements once.

6. Practitioners with chronic diseases are advised to go through physical

check-ups on a regular basis and do not quit from medical treatment
completely. Keep sufficient sleep, regulate daily life and do the exercise in
time and in optimistic attitude.

Taijiquan can keep people healthy, joyful and energetic. After reaching a
certain degree, the practitioners will be so addicted to it as to be unwilling
to stop practicing. Such delight and artistic conception have unique value in
relieving fatigue, calming down nerves and increasing efficiency of work.
Chapter Three
A Brief Introduction to Qigong Exercisess

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Ⅰ Connotation of Qigong

With a variety of nicknames in ancient times, Chinese Qigong boasts a long

history. It is not only a good way for people to cure illnesses, build up
health, deter aging and prolong life, but also a key to exploring the
mysteries of human physical science in contemporary time.

Qigong, a self-practice exercise aiming at refining qi, requires practitioners

to exert subjective initiative to shape both the body and the spirit. As a
comprehensive exercise, it is an initiative process of self-adjustment which
plays the role of self-reliance, self-repair, self-regulation and self-building.

In Qigong exercise, qi is also known as genuine qi. In the view of TCM, it

includes congenital qi and acquired qi. Inherited from parents, congenital qi
is the primary substance, the basis for the formation of the embryo, and the
elementary substance active for human body to maintain the physiological
functions of tissues and organs. Acquired qi is the air we breathe and the
refined food essence generated by the nutrients digested and absorbed by
the zangfu organs to maintain man's life activities.

Interdependent and interacting, congenital qi and acquired qi constitute the

genuine qi indispensable for man's life activities, the former being the basis
and the motive force, and the latter the substantial source constantly
nourishing and replenishing the body for all kinds of motivation.

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This piece of jade unearthed of the Warring States bears the earliest
inscription that tells how qi should be operated.

Genuine qi accumulates and flows throughout the body following certain

laws and paths. Meridians and collaterals are the passages for its circulation
and transportation. Hence, to refine qi is to transport qi along the channels
so that it can reach the internal zangfu organs, limbs and bones, to provide
sufficient energy to body tissues, activate metabolism and strengthen
physiological functions of human body.
"Qi" as in Qigong is a special and objective life phenomenon. "Gong,"
namely "kungfu," has a broader range of connotations, such as the duration,
quality, methods, achievements, and skills, etc. To sum up, the practice that
makes genuine qi flow smoothly and exuberantly in human body is the true
meaning of "gong."

The duration of the exercise of Qigong reflects the will and determination
of the practitioners. Qigong exercise needs persistence and perseverance;
otherwise it is difficult to achieve success.

The quality of Qigong exercise is associated with the level of

achievements. As sufficiency of genuine qi makes the body strong, to
exercise is to cultivate and refine the genuine qi, which consists of the
cultivation of mind-intention, regulation of breath and body constitution,
the three elements in Qigong exercise.

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Ancient Chinese picture illustrating Qigong acupoints

Chinese Qigong can be roughly divided into five schools, namely, the
Taoist, Buddhist, Confucius, Medical and Wushu schools. The Taoist
Qigong gives consideration to both the spirit and body constitution, with
equal emphasis on physical exercise and health care. The Buddhists mainly
concentrate on spirit cultivation, leaving physical training out of account. It
stresses "rectification of one's heart," "sincerity in one's thought" and
"cultivation of a person." The Confucian Qigong strives for "mind-rest,
concentration, stillness." The Medical Qigong is aimed at curing diseases
for health care and longevity, which is represented by the vast majority of
ancient medical practitioners who are simultaneously Qigong masters. And
Wushu Qigong emphasizes body training for the very effect in self-defense
and fighting, which, while contributing to health care and longevity, is
distinctively different from other health care Qigong schools. However, in
various styles of Wushu Qigong, there are also some elements taken from
Buddhism, with Taijiquan as a typical example. On the other hand, most
hard-form Qigong exercises are derived from Wushu.
Though with various feathers, all Qigong exercises can be divided into
three categories in terms of the practicing forms: the static, dynamic, and
combined exercises. Whatever method is adopted, concentration is a
prerequisite for achieving the desired result.

Ⅱ Dantian (elixir field) and Commonly Used Acupoints in Qigong

Exercises

Dantian in Qigong Exercises

Dantian refers to the points where genuine qi is accumulated and stored.

There are three dantian points in the body. The upper dantian is located
behind the baihui acupoint on the top of the head or, correspondingly, 3 cun
behind yintang acupoint between the eyebrows. The middle dantian is
behind the shanzhong acupoint between the nipples. The lower dantian
refers to the region in the abdomen below the navel.

The instruction "centering mind-intention in dantian" in Qigong practice

usually means concentrating on the lower dantian, for this region bears the
closest relation to human body activities. It is the hub for the ascending,
descending, entering and exiting of the genuine qi, and in the same time the
origin of life, the base of zangfu organs, the root of the twelve meridians,
the junction of yin and yang, the gate of respiration, and the interaction of
water and fire, as well as the place for men to store vital essence and for
women to nourish the fetus. Centering mind-intention in dantian in Qigong
practice helps to cultivate qi, build up health and prevent disease.

Centering mind-intension in the upper dantian is beneficial to patients with

qi deficiency and subsidence, wind cold syndrome, cerebral anemia or low
blood pressure. But it is not suitable for people with flaming up of heart
fire, liver-yang hyperactivity or hypertension. Concentrating on the middle
dantian is applicable to such symptoms as qi insufficiency in the middle-
energizer, abnormally heavy menstrual flow, or when the menstrual blood
is light in color. However, great care should be given to application of this
practice since it tends to trigger off symptoms like chest distress,
hypochondriac pain, etc.

Commonly Used Acupoints in Qigong Exercises

1. Baihui, literally "Hundred Convergences," at the vertax of the head, in
line on the sides with the ears. This acupoint sits on the crown of the head
where the three yang meridians of hand and foot and Du meridian as well
as the body's yang energy naturally converge, hence the name. It is a crucial
acupoint for acupoint-pointing therapy and massage. Settling the mind in
this point can cure such symptoms as headache, dizziness, dazzle, amnesia,
pavor or severe palpitation, prolapse of rectum, enuresis, gastroptosis, etc.
(Fig 3-2-1)

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Fig 3-2-1

2. Tianting (Middle Forehead), midpoint between yintang (see below) and

forehead hair border. It is important for refining qi and curing mental
diseases like amnesia, pavor, etc. (Fig 3-2-2)

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Fig 3-2-2

3. Yintang (Glabella), midpoint between the two medial ends of the

eyebrow, used to treat headache, dizziness and other mental diseases. (Fig
3-2-2)

4. Chengjiang (Saliva Receiving), at the center of the mentolabial groove

directly below the lower lip. Settling mind in this point can treat symptoms
like fluid deficiency in practice, consumptive thirst and eye-mouth
deviation. (Fig 3-2-2)

5. Taiyang (Supreme Yang), in the depression posterior to the midpoint

between the lateral end of the eyebrow and the outer canthus of the eye,
used for alleviating qi stagnation, headache and rectifying deviation with
Qigong. (Fig 3-2-2)

6. Fengfu (Wind Mansion), at yuzhen (jade occiput) pass, 1 cun directly

above the midpoint of the posterior hairline, directly below the external
occipital protuberance, in the depression between musculus trapezius of
both sides. As the key path for the transportation of qi through Ren and Du
meridians, its main effects lie in the cure of wind cold or disturbance of qi
activity. (Fig 3-2-3)

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Fig 3-2-3

7. Fengchi (Wind Pond), in a depression between sternocleidomastoid and

the upper extreme of musculus trapezius of both sides, at the same level
with fengfu acupoint. It is the gateway through which wind evil impairs the
brain. Its massage pointing is for the treatment of neck and back pain,
feeling of obstruction in the ear and febrile disease without perspiration.
(Fig 3-2-3)

8. Queqiao (Magpie Bridge), connecting parts of Du and Ren meridians

and the major passage of qi circulation. Pushing tongue against palate while
practicing is called "passing the magpie bridge."

9. Tiantu (Sky Prominence), at the notch in the superior aspect of the

suprasternal fossa. As the highest point in the thoracic cavity, it is effective
to smooth the flow of qi, assist expectoration and dispel stasis/ inability to
swallow. (Fig 3-2-4)

10. Shanzhong (Middle Chest), in the middle level with the nipples of the
beasts. As the converging point of qi, it plays an important role in refining
and guiding qi and can cure qifen syndrome by external-qi-dilivery therapy.
(Fig 3-2-4)

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Fig 3-2-4

11. Shenque (Navel), in the center of the navel. This acupoint houses the
acquired qi and stores the congenital qi hence contributing to the treatment
of congenital and acquired diseases, and closely relating to the cultivation
and accumulation, circulation and delivery of qi. (Fig 3-2-4)
12. Huiyin (Meeting of Yin), in the center of the perineum, meeting point on
the Ren meridian with the Du and Chong meridians. Beating in this region
while practicing is triggered by the functioning of qi in the Ren, Du and
Chong meridians. (Fig 3-2-5)

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Fig 3-2-5

13. Jianjin (Shoulder Well), at the highest point of the shoulder, meeting
point on the Gallbladder Meridian of Foot-Shaoyang with the Triple
Energizer and Stomach meridians. This acupoint guides and regulates the
functioning of qi all over the body pain and rigidity of the neck, arm and
the lower limbs. (Fig 3-2-6)

14. Dazhui (Great Hammer), below the spinal process of the seventh
cervical vertebra, almost at the level with the shoulders. As the
convergence point of all yang meridians, it is regulated whenever Yin Yang
imbalance occurs. Furthermore, as the most sensitive acupoint to the
exterior qi, it is first regulated if qi in Du meridian needs to be guided. (Fig
3-2-6)

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Fig 3-2-6

15. Mingmen (Life Gate), on the lower back, below the spinal process of
the second lumbar vertebra. The region between the two kidneys is
regarded as the gate of life in TCM, hence the name "Mingmen." It is
closely related to the kidney. Sufficiency of kidney qi helps enhance health;
stagnation of kidney qi leads to lumbago and soreness in the kidney region.
Hyperactivities of fire from the gate of life caused by deficiency of kidney
qi result in such syndromes as spermatorrhea, impotence, cloudy urine, and
intestinal wind. It is the main acupoint to refining primordial qi, rectifying
deviation and guiding. (Fig 3-2-6)

16. Changqiang (Long Strong), midway between the tip of the coccyx and
the anus, locating the point in prone position. It is efficient for refining,
guiding, regulating qi, and curing pain in the lower back, mania, epilepsy,
diarrhea, constipation, five kinds of stranguria and seminal emission. (Fig
3-2-6)

17. Sanguan (Three Passes), Weilü, Jiaji and Yuzhen, of the Du meridian
where the qi can not easily go through. Weilü is another name of
changqiang point; jiaji is located on both sides of mingmen; yuzhen is
located below the occipital bone.

18. Shenshu (Kidney Shu), 1.5 cun lateral to the lower border of the spinal
process of the second lumbar vertebra. Indications: deficiency of the
kidney, deafness, lumbago, nocturnal emission, involuntary emission,
irregular menstruation, etc. (Fig 3-2-6)

19. Quchi (Pool at the Bend), when the elbow is flexed, the point is in the
depression at the lateral end of the transverse cubital crease. Indications:
dizziness, pain, inflammation and atorphy of the upper limbs. (Fig 3-2-7)

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Fig 3-2-7

20. Hegu (Union Valley), on the dorsum of the hand, between the first and
second metacarpal bones, approximately in the middle of the second
metacarpal bone on the radial side. Indications: toothache, headache, fever,
etc. (Fig 3-2-7)

21. Laogong (Palace of Toil), on the transverse crease of the palm, between
the second and third metacarpal bones, key point for exiting and regulating
qi. (Fig 3-2-8)

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Fig 3-2-8

22. Weizhong (Bend Middle), midpoint of the transverse crease of the

popliteal fossa, between the tendons of biceps femoris and semitendinosus.
Indications: low back pain and pain of the lower extremities. (Fig 3-2-9)
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Fig 3-2-9

23. Chengshan (Mountain Support), in the pointed depression below gas-

trocnemius on the posterior leg. Indications: lower back pain and spasm of
the gastrocnemius. (Fig 3-2-9)

24. Zusanli (Leg Three Li), 3 cun below the lower border of the petalla, one
finger-breadth from the anterior crest of the tibia. Indications: abdominal
pain, dizziness, cold and numbness of the lower extremities. (Fig 3-2-10)

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Fig 3-2-10

25. Yongquan (Gushing Spring), on the sole, in the depression when the
foot is in plantar flexion. It is a key point for refining and guiding qi. (Fig
3-2-11)

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Fig 3-2-11

Ⅲ Fundamentals, Essentials and Methods in the exercise of Qigong

Schools of Qigong exercise are various and so are the methods of

exercising and their requirements. Whatever kind of schools to observe,
fundamentals, essentials and methods in the exercise of Qigong must be
followed. Otherwise, it is impossible to get good effects, and the learner
may go astray.

Fundamentals of Qigong Exercises

1. Set a definit aim and persevere to achieve it

The aim of practicing Qigong consists in strengthening physique and

prolonging life. Hence perseverance is needed to adhere to it and proceed
despite such difficulties in the course as entering into tranquility, the
reaction from arrival of qi, spontaneously moving and illusions. Only when
one has set up confidence and had a correct understanding of possible
deviations, can success be achieved.

2. Correctly understand the dialectical relationship between qi and mind-

intention

In Qigong, qi refers to the genuine qi in human body, while mind-intention

means human's mental state, feelings and emotions. Practicing Qigong is to
refine both qi and mind-intention. Without functions of mind-intention, the
inner qi can't be well accumulated, stored and circulated, and one will never
be successful. The exercise of Qigong should obey the objective laws that
prescribe qi as fundamental and mind-intention as predominant, because
the function and circulation of inner qi are regular and formed in the
process of exercising. Roles of mind-intention can only be exerted on the
basis of qi, and so exercising methods like using mind-intention to lead qi
while solely pursuing the circle of qi around the meridians is liable to
deviations. Therefore, the dominant role of mind-intention can only be
played on the basis of following qi.

Mind-intention is needed when exercising Qigong but never too much, for
otherwise it is not helpful for relaxation or entering into tranquility; instead,
it may be liable to flatulence, suffocation and qi impairment. Refining
mind-intention requires it to reside in intangibility and vice versa. When the
exercise of Qigong has reached a considerable degree, the weaker the
mind-intention is, the better the results, so as to achieve the realm of
tranquility and nihility. In the mean time, one also should prevent loss of
mind-intention, keeping in mind that one is exercising Qigong, so as to
avoid lethargy and loss of control.

Refining qi requires not only holding acupoints but also promoting the flow
of qi. Merely holding but not circulating may lead to accumulated
suffocation, and circulating without holding to consumption of qi, which
affects the accumulation and storage of inner qi in dantian. Only by
combining the two can the genuine qi return to the root, and the inner qi
exercised fully and circulated through meridians automatically. Hence, qi is
guided by mind-intention to play the role of selfadjustment, health building
and disease elimination.
3. Doing what comes naturally and gradually

In the process of Qigong exercise, different effects can be naturally

achieved in different stages, and so excessively intentional pursuit must be
avoided. Because of the individual difference, Qigong practitioners should
choose methods suitable for themselves, instead of following stereotyped
rules. In exercise, it is beneficial to keep an optimistic attitude and
temperate amount of work. For under-conditioned patients, some effects
can be achieved gradually if they stick to their exercise and supplement it
with medication, doing it naturally as appropriate to their capacities.

Essentials of Qigong Exercise

1. Relaxing the body and spirit naturally

When practicing Qigong, relaxation should be both physical and mental.

Usually, the body can be really relaxed as long as the spirit relaxes.
However, relaxation does not mean slackness or inattentiveness. It should
be just right and effective when you just feel comfortable. The static state
means the calmness of spiritual activities when exercising. Entering into
this state does not mean absolute stillness. The best condition is "stillness in
motion and motion in stillness." Such a motion is carried on when the brain
is in the state of being relatively calm. This is a process of eliminating
fatigue and reserving energy and a special state of calmness while being
awake in consciousness, which is different from natural sleep and repose.
Relaxation and stillness is complementary and can promote each other.
Being natural refers to the fact that all the gestures, breathing and intentions
must be carried out naturally.

2. Mind-intension and qi going together

Qigong practitioners use their mind-intension activities to influence

breathing and the circulation of genuine qi, making breathing slowly go on
according to mind-intension activities, evenly and deeply. Meanwhile, it
must be combined with relaxing, coming to stillness, circulating qi, and
conserving mind-intention, so as to accumulate and activate the circulation
of genuine qi.
3. Combination of motion and rest

Motion consists in body motion and the inner motion of breath. Similarly,
rest refers to the rest of body and that of spirit. The essence of Qigong is to
promote the physiological function to regulate body activities and restore
health by balancing yin and yang, coordinating qi and blood, opening
meridians and collaterals, cultivating genuine qi, and dispelling diseases
and evils. Rest, especially the rest of spirit, is the precondition of Qigong
exercise and determines the realization of the function of motion.
Therefore, while choosing the appropriate practicing methods in
accordance with personal conditions, one should combine motion and rest.

4. Empty in the upper parts and full in the lower parts

Qigong exercise underscores emptiness in the chest (the part above navel)
and fullness in the abdome (the part below navel), which can only be
achieved by settling one's qi in the abdominal dantian. Qigong practitioners
believe that fullness in the lower parts is the basis of exercise. Thus
lowering one's qi down and centering mind in the dantian can prevent such
signs and symptoms as top-heavy feeling and unstable paces induced by
overabundance in the upper parts and deficiency in the lower parts.
Emptiness in the upper parts, on the contrary, leads to a clear head, sharp
sense, stable pace and inexhaustible vigor.

5. Combining exercise with nourishment

Progress can be made in Qigong practice only by combining exercise with

nourishment and advancing in a gradual way. Over-exercise, over-running
of qi or settling mind with extra effort is not appropriate for those with a
weak constitution or chronic diseases, for it will harm both qi and spirit and
induce breathing obstruction. Therefore, nourishment must be emphasized
when Qigong exercise has progressed to a considerable extent. Thereupon,
no mind-settlement or the flow of qi should be practiced. Mind-intention
should be gently placed in the dantian so as to accumulate congenital qi,
nourish genuine qi. Constant efforts and long-term practice will naturally
lead to a state of sufficient qi and abundant spirit, which is to be regarded
as a success.
Basic Methods in Qigong Exercise

1. Regulating the body (Posture)

Qigong exercise requires the regulation of the postures in the first place.
Accurate postures are the prerequisite of smooth breathing and spirit
relaxing. Different postures have different physiological characters and
certain therapeutic functions. Commonly used postures include: regular
sitting, leg-crossing, single leg-crossing, supine lying, lateral recumbent
lying, standing, walking, ect.

(1) Regular Sitting Posture

Sit up straight on a square chair with feet flat on the ground (The height of
the chair shall ensure your thighs and torso to form a right angle. So are
your thighs and shanks when bending knees.), knees shoulder-width apart,
hands naturally resting on knees or thighs, chin drawn slightly inward,
shoulders eased and chest relaxed, eyes and mouth slightly shut, tip of
tongue pushed against palate, and smile on face. (Fig 3-3-1)

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Fig 3-3-1

(2) Leg-Crossing Posture

Sit up straight on the plank bed with legs crossed, hands on knees or held
tightly on lower abdomen (hands overlapped with hukou (part of a hand,
between thumb and index finger) pushed against each other, right thumb
pinching the transverse striation near the root of left ring finger and the
other four fingers clinging to the back of left hand, fingertips of left thumb
and middle finger pinched). Postures of the head, the upper part of the
body, and the upper limbs are the same as in Fig 3-3-2.

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Fig 3-3-2

(3) Single Leg-Crossing

Half-lotus sitting posture is mostly the same with full-lotus posture. The
difference is that only one foot (either left or right) needs to be put on the
thigh (right or left). (Fig 3-3-3)

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Fig 3-3-3

(4) Supine Lying Posture

Lie bolstered up like a slope on the plank bed with legs straight, hands on
sides of legs, head acting as in regular sitting posture. (Fig 3-3-4)

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Fig 3-3-4

(5) Lateral Recumbent Lying Posture

Lie on your side on bed with head leveled up by a pillow. Keep torso
straight and neck a little forward. Bend the upper leg and place it on the top
of the naturally unbent nether leg. Place upper hand on hip with palm
facing downward and nether hand on the pillow with palm facing upward
about two inches in distance from head. Other requirements are the same
with those of supine posture. Right lateral position is in common use. (Fig
3-3-5)

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Fig 3-3-5

(6) Standing Posture

Stand upright with feet shoulder-width apart, head and neck erect, chin
drawn slightly inward, chest relaxed and back extended, knees bent and
marrow eased, eyes looking straight ahead or slightly shut, arms forming a
circle in front of chest, fingers naturally separated and slightly bent like
holding a ball with palms facing each other and finger tips being about
30cm in distance, mouth naturally shut and tip of tongue pushed against
palate, and smile on face. (Fig 3-3-6)

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Fig 3-3-6

Standing posture can be classified into high, middle, low postures

according to the bending levels of knees, and into natural style (Fig 3-3-7),
pushdown style (Fig 3-3-8), fochang style (Fig 3-3-9) and three-circle style
according to different postures of the arms.

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Fig 3-3-7

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Fig 3-3-8

alt

Fig 3-3-9

(7) Walking Posture

After standing still for two to three minutes, step forward with left foot,
heel landing first, torso and hands swung rightward, nose inhaling and
mouth exhaling. After left foot landing steadily on the ground, step forward
with right foot, heel landing first, torso and hands swung leftward, nose
inhaling and mouth exhaling. Keep walking this way for about half an hour.

2. Regulating the mind

The key point of regulating the mind in Qigong exercise is to concentrate

your mind and exclude distracting thoughts through mind-intention, so as
to enter into stillness and emptiness. This is the basic kungfu of Qigong as
well as the key to the accomplishment of its exercise, for the effect is
determined by the degree of stillness. Entering into stillness is usually hard
for beginners. Commonly-used methods include:

(1) Mind Concentration

Highly concentrate your mind on a certain part of body, an acupoint or even

a scene. Usually you can center mind in dantian or qihai acupoint (one inch
and five cun below the navel). Don't pay too much attention to the process
of mind concentration. Relax yourself and do it naturally.

(2) Breath-Following

Center mind on breath. Concentrate on the abdominal respiration rather

than controlling it with mind, so as to achieve the unity of will and qi and
to enter into stillness.

(3) Breath-Counting

Count your breath quietly while practicing Qigong. Keep counting until
your ears hear nothing, eyes see nothing and mind cares nothing, hence
entering into stillness naturally.

(4) Silent-Reading

Read a simple sentence or word silently. For instance, read "relax" in

manner of pronouncing one syllable while inhaling and another while
exhaling. Gradually you will discard all thoughts, be carefree and enter into
stillness.

(5) Listen-to-Breath

Listen your breathing. It would be better if no sound can be heard. But you
should imagine its possibility and try hard to listen, to help enter into
stillness.

(6) Meditating

Try to see a certain part of body or a scene with mind-intention while

practicing Qigong, so as to enter into self-induced stillness.
3. Regulating breath

This refers to the regulation and exercise of breathing. As an important link

in qi-refining and the chief method to store, mobilize and circulate genuine
qi in human body, it helps regulate qi and blood, massage internal organs
from within the body, tranquillize the mind and relax. Commonly-adopted
types of breathing include:

(1) Natural Breathing

Breathe naturally without using mind-intention.

(2) Abdominal Breathing

Inhale with the diaphragm going downward, the abdomen protruding

outward. Exhale with the diaphragm going upward and the abdomen being
drawn inward.

(3) Reverse Abdominal Breathing

Opposite to abdominal breathing, i.e. inhale with abdomen drawn inward

and exhale with abdomen protruding outward.

(4) Breath-Holding

Hold breath for a while between each inhale and exhale.

(5) Nasal and Oral Breathing

Inhale with nose and exhale with mouth.

(6) Minor Qi-Circulation Breathing

While inhaling, mind-intention goes from baihui to shanzhong, lower

dantian and ends at huiyin acupoint. While exhaling, mind-intention goes
from huiyin to weigu, jiaji, yuzhen and ends at baihui acupoint. This type of
breathing—mind-intension and qi go along Ren and Du meridians while
breathing with nose—is also called ventilation through Ren and Du
meridians.
(7) Down-to-Heel Breathing

Breathe deeply so that qi, combined with mind concentration, can be

guided to yongquan acupoint in the arch of your feet.

(8) Reading Silently While Breathing

Read silently while exhaling to exercise breathing.

(9) Genuine Breathing

Though it seems that breathing has stopped, actually it continues through

bellybutton with qi whirling and vibrating in your abdomen, hence another
name as "fetus breathing." This is an advanced stage in kungfu.

(10) Latent Breathing

This is an advanced type of breathing with long-time, subtle, even breaths

and no distinct feelings of breathing itself. It is a master-level breathing
method.

(11) Open-Close Breathing

Also called "body breathing," referring to an exercise based on "fetus

breathing." For instance, imagining that the pores all over the body are
opening and closing with the proceeding of breathing and the penetration of
breath. Another name is "pore breathing."

Ⅳ Effects and Points for Attention in Qigong Exercises

Spontaneous Effects in Qigong Exercise

Some particular effects will come up with the progress of Qigong exercise,
including normal effects and abnormal ones. Generally speaking, normal
effects will emerge if it is properly practiced and the precautions are
seriously noticed; on the other hand, if the practitioners exercise
improperly, advance rashly, or deliberately pursue some particular effect
against the natural practice, abnormal effects will appear. To conclude, the
effects are closely related to such factors as the physical condition of the
practitioner, his/her comprehension of the common knowledge of Qigong,
the environment and the progress of exercise. Therefore, specific analysis
of the spontaneous effects needs to be made.

1. Normal effects

(1) Feeling warm and perspiring slightly. Practitioner feels warm in his
lower abdomen and limbs. With the progress of kungfu, the warm feeling
can connect Ren and Du meridians. Slight perspiration is recommended
while heavy perspiration must be avoided.

(2) Saliva increasing. It can be slowly swallowed, which has a favorable

effect on the digestive system.

(3) Practitioners feeling refreshed and vigorous. This feeling usually occurs
after having practiced for 30 minutes and getting into deeper stillness, and
will remain for quite a long time after the exercise.

(4) Sleep deepening. Practitioners can fall asleep quickly and deeply. It
plays a positive role in eliminating fatigue and recovering physical fitness.

(5) Gastrointestinal motility speeding up and appetite increasing.

(6) Skin itching, muscle shivering and condyle cracking. Actually, they are
all symbols of the energetic functioning of qi in the body of the practitioner,
which usually appear at the end of the limbs, lumbosacral portion or the
nape, and will disappear automatically. Slightly diverting attention can help
relieve the feeling of this effect.

(7) Metabolism accelerating, saliva and sweat increase; fingernails, hair

and beard growing faster during the period.

(8) Feeling comfortable and relaxed.

2. Abnormal effects

(1) Symptoms of dizziness, distention of head, headache, heaviness and

tightness in the head. The main causes of these symptoms are nervousness,
too much mind-intention, forced stillness and the tension building up in the
practitioner. Correcting the wrong practicing methods or taking deep breath
can help relieve and get rid of the symptoms.

(2) Symptoms of xerostomia, syrigmus and dry eyes. Physical weakness

and excessively frequent sex, which alter coordination between the heart
and kidneys, imbalance between yin and yang and ascent of deficient yang
are the main causes. To prevent and cure these symptoms, practitioners
should strictly control the frequency of sex activity and don't resume the
exercise until one or two days after sex.

(3) Fullness and oppression in the chest and abdomen, and breathing
difficulty. The causes are too much attention to breathing, deliberate pursuit
of deep and long breath, or inability to relax the upper part of the body.
Thus, these effects can be eliminated if the practitioner advances gradually,
takes natural and soft breath, and conforms to the principle of "combination
of exercise and nourishment."

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Patients are practicing Qigong to cure diseases under the guidance of the
doctor in Chongqing, 1958.

(4) Symptoms of short and shallow breathing and abdominal distention.

The main cause is that the practitioner forces himself to breathe deeply and
is anxious to change natural breathing into abdominal breathing, thus
causing weariness of the respiratory muscle. Suggestion for addressing this
problem is to advance gradually in the course and frequently practice.

(5) Symptoms of tachycardia and pain in chest and hypochondrium. These

symptoms may be triggered by straightening the chest or bending the waist
excessively, being nervous, holding one's breath for too long or reciting too
many numbers in the course of exercise. They will recover automatically as
long as the practitioner relaxes thoroughly and pays less attention to
breathing.

(6) Vibration of the body. The practitioner usually feels slight vibration
though the body actually does not shake or shiver. This feeling arises due to
the change of the functioning of qi inside the body. Different methods shall
be adopted to deal with in various situations. For instance, if the
practitioner is practicing with eyes closed, he can slightly open eyes, or
remind himself of relaxation. Body vibration is sometimes good but should
not be allowed to develop while doing some static exercises. However, it is
necessary while doing motion-and-stillness-combined exercise and should
be practiced according to the concrete rules.

(7) Feeling cold or hot. Hot weather, wearing too much clothing, being
overfull, eating too much meat, sufficient jing and internal heat lead to hot
feeling while low temperature, wearing too little clothing, feeling hungry,
frequent spermatorrhea, serious disease and anemia account for cold
feeling. Therefore, Qigong exercise should be avoided when the
practitioner is too full or hungry. Choosing light diet, breathing in fresh air,
wearing suitable closes, avoiding too much mind and irritation can remove
such a negative effect.

Points for Attention in Qigong Exercise

1. Have a correct understanding of Qigong exercise, realize the aim of it,

exert subjective initiative, advance gradually in a right way, and be studious
and hard-working.

2. Beginners should practice under the guidance of an experienced Qigong

master, choose the appropriate exercise, and avoid being inconstant and
changeable; otherwise, the normal effects of Qigong exercise will be
influenced.

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Two foreign girls are practicing healthcare Qigong Five-Animal Play with
the teacher in Xuchang, Henan Province.

3. Duration of exercise varies among different people and no uniform

pattern should be followed. It's appropriate for patients to practice three
times a day, about 30 minutes each time and gradually increase the time;
healthy practitioners can arrange it based on their personal conditions,
generally one to three times a day; the duration and intensity should be
determined by the physical condition of the practitioner, assuring that
he/she has no feeling of exhaustion after the exercise.

4. Take a quiet place with fresh air as the exercise ground. Avoid
unexpected noises, strong light, or chilly wind. Ensure good ventilation
while practicing indoors.

5. Make full preparation before exercise. Relieve yourself, wear suitable

and loose-fitting clothes, and drink a small quantity of warm water if
thirsty.

6. Carry out the exercise of "breath regulation." Whatever method is

adopted, you need to transform to natural breathing every 20 minutes to
avoid weariness and paralysis of the respiratory muscle and the risk of
being choked. Do remember the principle of being natural.

7. Do not practice when overexcited, upset, exhausted, or too full or

hungry.

8. For practitioners who are feeble or have such diseases as hypertension,

heart disease, pulmonary tuberculosis, hepatitis, kidney disease and
neurasthenia, etc., sex life must be forbidden for a period of time in the
course of the exercise and be checked after recovery.

9. Qigong exercise is not suitable for critical patients and special patients
like the mentally abnormal, paranoiac, or radicals. However, they can
choose to do exercises other than those requiring mind-intension.

10. Women in their menstrual period should not practice too long or take
high-tempo and overburdened exercises. While carrying out static
exercises, they should not center mind in lower dantian or guide too much
intention to the lower part of the body. However, it is all right to
concentrate on shanzhong acupoint.

11. Do remember the "three stables"—stable in the opening form, stable

during the exercise and stable in the closing form.
12. Arrange life routines in a scientific way. Regulate daily life and well
appropriate exercise, work and study, so as to achieve a better effect.
Chapter Four
Taijiquan Exercisess

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Ⅰ 24 Form Taijiquan
Direction 1: In the illustrations, the paths of the movements to be
executed are indicated by arrows drawn in solid lines for the right hand
and foot, and dotted lines for the left hand and foot.
Direction 2: Directions are given in term of the 12 hours of feet
clock.

Form 1 Opening Form

l) Stand upright with feet shoulder-width apart, toes pointing
forward, arms hanging naturally at sides, hands relaxed and gently
touching the side of leg. Look straight ahead. (Fig 4-1-1)

Fig 4-1-1

Key points: Keep head and neck erect, with chin drawn slightly
inward. Do not protrude chest or draw in abdomen.
2) Raise arms gradually forward to shoulder height, palms facing
down. (Figs 4-1-2, 4-1-3)

Fig 4-1-2

Fig 4-1-3

3) Bend knees as you press palms down gently, with elbows

dropping towards knees. Look straight ahead. (Fig 4-1-4)
Fig 4-1-4

Key Points: Keep torso erect and hold shoulders and elbows
down, with fingers slightly curved, body weight equally distributed
between legs. While bending knees, keep waist relaxed and buttocks
slightly pulled in. The lowering of arms should be in line with the
bending of knees.

Form 2 Zuo You Ye Ma Fen Zong: Parting

the Wild Horse's Mane—Parting One's Hands
Slantingly for Holding or Striking.
1) With torso turning slightly to the right (1 o'clock) and weight
shifted onto right leg, raise right hand until forearm comes parallel to,
but slightly in front of the right side of the chest, while the left hand
moves in a downward arc until it comes underneath of the right hand,
palms facing each other as if holding a ball between two hands
(henceforth referred to as "hold-ball gesture"). Draw left foot to the
inner side of right foot, toes on floor. Look at right hand. (Figs 4-1-5,
4-1-6)
Fig 4-1-5

Fig 4-1-6

2) Turn body to the left (10 o'clock) as left foot takes a step
towards 8–9 o'clock. Bend knee and shift weight onto left leg, while
straightening right leg with whole foot on floor for a left "bow stance."
As you turn body, raise left hand to eye level with palm facing
obliquely up and elbow slightly bending; at the same time lower right
hand to the side of right hip with palm facing down and fingers
pointing forward. Look at left hand. (Figs 4-1-7, 4-1-8, 4-1-9)
Fig 4-1-7

Fig 4-1-8

Fig 4-1-9
3) "Sit back" slowly; move torso backward as if you are ready to
take a seat and shift weight onto right leg, raising toes of left foot
slightly and turning them outward before placing whole foot on floor.
Then bend left leg and turn body to the left, shifting weight onto left
leg and making a hold-ball gesture in front of left part of chest, this
time with the left hand on top. Then move right foot to the inner side
of left foot, with toes touching the floor. Look at left hand. (Figs 4-1-
10, 4-1-11, 4-1-12)

Fig 4-1-10
Fig 4-1-11

Fig 4-1-12

4) Take a right bow stance by moving right foot a step towards 9

o'clock, straightening left leg with whole foot on floor and bending
right leg. At the same time, with body turning slightly to the right,
gradually raise right hand to eye level with palm facing obliquely
upward and elbow bending slightly; press left hand down to the side of
left hip, palm down. Look at right hand. (Figs 4-1-13, 4-1-14)

Fig 4-1-13
Fig 4-1-14

5) Repeat movements in 3), reversing "right" and "left." (Figs 4-

1-15, 4-1-16, 4-1-17)

Fig 4-1-15
Fig 4-1-16

Fig 4-1-17

6) Repeat movements in 4), reversing "right" and "left." (Figs 4-

1-18, 4-1-19)
Fig 4-1-18

Fig 4-1-19

Key points: Hold torso erect and keep chest relaxed. Move arms
in an arc way without stretching them when you separate hands. Use
waist as the axis when body turns. The movements in taking a bow
stance and separating hands must be smooth and synchronized in
tempo. When taking a bow stance, place front foot slowly in position,
with the heel coming down first. The knee of front leg should not be
bent beyond toes, while rear leg should be kept straight, forming an
angle of 45 degrees to the floor. There should be a distance of 10-30
cm between heels. Face 9 o'clock in final position.
Form 3 Bai He Liang Chi: White Crane
Spreading Its Wings—Extending One's Arms
Symmetrically or Slantingly for Defending
1) With torso turning slightly to the left (8 o'clock), the right hand
moves upward as the left hand moves downward. Make a hold-ball
gesture in front of left part of chest, left hand above. Look at left hand.
(Fig 4-1-20)

Fig 4-1-20

2) Draw right foot half a step towards left foot and then sit back.
Turn torso slightly to the right (10 o'clock), with weight being shifted
onto right leg and eyes looking at right hand. Move left foot a bit
forward, with toes on floor for a left "empty stance," with both legs
bending slightly. At the same time, with torso turning slightly to the
left (9 o'clock), raise right hand to the front of right temple, palm turns
inward, while left hand moves down to the front of left hip, palm
down. Look straight ahead. (Figs 4-1-21, 4-1-22)
Fig 4-1-21

Fig 4-1-22

Key points: Do not thrust chest forward. Arms should be rounded

when they move up or down; weight transfer should be coordinated
with the raising of right hand. Face 9 o'clock in final position.

Form 4 Zuo You Lou Xi Ao Bu: Brushing

Knees and Twisting Steps
l) Turn torso slightly to the left (8 o'clock) as right hand moves
down while left hand moves up. Then turn torso to the right (11
o'clock) as right hand circles past abdomen and up to ear level with
arm slightly bending and palm facing obliquely upward. In the mean
time, left hand moves in an upward-rightward-downward arc to the
front of right part of chest, palm facing obliquely downward. Look at
right hand. (Figs 4-1-23, 4-1-24, 4-1-25)

Fig 4-1-23

Fig 4-1-24
Fig 4-1-25

2) Turn torso to the left (9 o'clock) as left foot takes a step in the
same direction for a left bow stance. At the same time, right hand
draws leftward past right ear and, following body turn, pushes forward
to nose level with palm facing forward. In the mean time, left hand
circles around left knee to stop beside left hip, palm down. Look at
fingers of right hand. (Figs 4-1-26, 4-1-27)

Fig 4-1-26
Fig 4-1-27

3) Sit back slowly with right knee bending, shifting weight onto
right leg. Raise toes of left foot and turn them a bit outward before
placing whole foot on floor. Then bend left leg slowly and turn body
slightly to the left, shifting weight onto left leg. Bring right foot
forward to the side of left foot, toes on floor. At the same time, turn
left palm up and with elbow slightly bending, move left hands
sideways and up to shoulder level. Right hand, following body turn,
moves upward and then left-downward to the front of the left chest,
palm facing obliquely downward. Look at left hand. (Figs 4-1-28, 4-1-
29, 4-1-30)
Fig 4-1-28

Fig 4-1-29

Fig 4-1-30

4) Repeat movements in 2), reversing "right" and "left." (Figs 4-

1-31, 4-1-32)
Fig 4-1-31

Fig 4-1-32

5) Repeat movements in 3), reversing "right" and "left". (Figs 4-

1-33, 4-1-34, 4-1-35)
Fig 4-1-33

Fig 4-1-34

Fig 4-1-35
6) Repeat movements in 2). (Figs 4-1-36, 4-1-37)

Fig 4-1-36

Fig 4-1-37

Key points: Keep torso erect and waist relaxed and hold shoulders
and elbow down while pushing palm forward. Movements, of palm
should be in line with those of waist and legs. Keep a transverse
distance of 30 cm between heels in bow stance. Face 9 o'clock in final
position.

Form 5 Shou Hui Pi Pa: Playing the Lute

Move right foot half a step towards left heel. Sit back and turn
torso slightly to the right (10-11 o'clock), shifting weight onto right
leg. Raise left foot and place it slightly forward, heel coming down on
floor and knee bending a little for a left empty stance. At the same
time, raise left hand in an arc to nose level, with palm facing rightward
and elbow slightly bending while moving right hand to the inside of
left elbow, palm facing leftward. Look at forefingers of left hand. (Figs
4-1-38, 4-1-39, 4-1-40)

Fig 4-1-38

Fig 4-1-39
Fig 4-1-40

Key points: Body position should remain steady and natural,

chest relaxed and shoulders and elbows held down. Movements in
raising left hand should be moderately circular. In moving right foot
half a step forward, place it slowly in position, toes coming down first.
Weight transfer must be coordinated with the raising of left hand. Face
9 o'clock in final position.

Form 6 Zuo You Dao Juan Gong: Stepping

Back and Whirling Arms on Both Sides
l) Turn torso slightly to the right, moving right hand down in an
arc past abdomen and then upward to shoulder level, palm up and arm
slightly bending. Turn left palm up and place toes of left foot on floor.
Look to the right first as body turns in that direction, and then turn to
look at left hand. (Figs 4-1-41, 4-1-42)
Fig 4-1-41

Fig 4-1-42

2) Bend right arm and draw hand past right ear before pushing it
out with palm facing forward while left hand moves to waist side,
palm up. At the same time, raise left foot slightly and take a curved
step backward, place toes down first and then the whole foot slowly on
floor with toes turning outward. Turn body slightly to the left and shift
weight onto left leg for a right empty stance, with right foot pivoting
on toes until it points directly ahead. Look at right hand. (Figs 4-1-43,
4-1-44)
Fig 4-1-43

Fig 4-1-44

3) Turn torso slightly to the left, carrying left hand sideways up to

shoulder level, palm up, while right palm is turned up. Look to the left
first as body turns in that direction and then turn to look at right hand.
(Fig 4-1-45)
Fig 4-1-45

4) Repeat movements in 2), reversing "right," and "left." (Figs 4-

1-46, 4-1-47)

Fig 4-1-46
Fig 4-1-47

5) Repeat movements in 3), reversing "right," and "left." (Fig 4-1-

48)

Fig 4-1-48

6) Repeat movements in 2). (Figs 4-1-49, 4-1-50)

Fig 4-1-49
Fig 4-1-50

7) Repeat movements in 3). (Fig 4-1-51)

Fig 4-1-51

8) Repeat movements in 2), reversing "right," and "left." (Figs 4-

1-52, 4-1-53)
Fig 4-1-52

Fig 4-1-53

Key points: Hands should move in an arc way when they are
being pushed out or drawn back. While pushing out hands, keep waist
and hips relaxed. The turning of waist should be coordinated with hand
movements. When stepping back, place toes down first and then
slowly set the whole foot on floor. Simultaneously with body turn,
point front foot directly ahead, pivoting on toes. When stepping back,
the right foot should move a bit sideways so as to do next form. First
look in the direction of body turn and then turn to look at the hand in
front. Face 9 o'clock in final position.
Form 7 Zuo Lan Que Wei: Grasping the
Peacock's Tail—Left Style Peng: Warding Off
1) Turn torso slightly to the right (11-12 o'clock), carrying right
hand sideways up to shoulder level, palm up, while left palm is turned
downward. Look at left hand. (Fig 4-1-54)

Fig 4-1-54

2) Turn body slightly to the right (12 o'clock) and make a hold-
ball gesture in front of right part of chest, right hand above. At the
same time, shift weight onto right leg and draw left foot to the side of
right foot, toes on floor. Look at right hand. (Figs 4-1-55, 4-1-56)
Fig 4-1-55

Fig 4-1-56

3) Turn body slightly to the left, and take a step forward with left
foot moving towards 9 o'clock for a left bow stance. Meanwhile, push
out left forearm and back of hand to shoulder level as if to fend off a
blow, while right hand drops slowly to the side of right hip, palm
down. Look at left forearm. (Figs 4-1-57, 4-1-58)

Fig 4-1-57

alt
Fig 4-1-58
Key points: Keep both arms rounded while pushing out one of
them. The separation of hands, turning of waist and bending of leg
should be coordinated.
Lu: Rolling Back
4) Turn torso slightly to the left (9 o'clock) while extending left
hand forward, palm down. Bring up right hand until it is below left
forearm, palm up. Then turn torso slightly to the right while pulling
both hands down in an arc way past abdomen—as if you are taking
hold of an imaginary foe's elbow and wrist in order to pull back his
hand and body—until right hand is extended sideways at shoulder
level, palm up, and left forearm lies across chest, palm turned inward.
At the same time, shift weight onto right leg. Look at right hand. (Figs
4-1-59, 4-1-60)

alt
Fig 4-1-59

alt

Fig 4-1-60

Key points: While pulling down hands, do not lean forward or

protrude buttocks. Arms should follow the turning of waist and move
in a circular path.
Ji: Pressing
5) Turn torso slightly to the left as you bend right arm and place
right hand inside left wrist; turn torso further to 9 o'clock as you press
both hands slowly forward, palms facing each other and keeping a
distance of about 5 cm between them and left arm remaining rounded.
Meanwhile, shift weight slowly onto left leg for a left bow stance.
Look at left wrist. (Figs 4-1-61, 4-1-62)

alt

Fig 4-1-61

alt
Fig 4-1-62

Key points: Keep torso erect when pressing hands forward. The
movement of hands must be coordinated with the turning of waist and
the bending of front leg.
An: Pushing
6) Turn both palms downward as right hand passes over left wrist
and moves forward and then to the right until it is on the same level
with left hand. Separate hands shoulder-width apart and draw them
back to the front of abdomen, palms facing obliquely downward. At
the same time, sit back and shift weight onto right leg which bends
slightly, raising toes of left foot. Look straight ahead. (Figs 4-1-63, 4-
1-64, 4-1-65)

alt

Fig 4-1-63

alt
Fig 4-1-64

alt

Fig 4-1-65
7) Transfer weight slowly onto left leg while pushing palms in an
upward-forward arc until wrists are as high as shoulder. At the same
time, bend left leg for a left bow stance. Look straight ahead. Face 9
o'clock in final position. (Fig 4-1-66)

alt
Fig 4-1-66

Key points: When pushing hands, it should go circle line and

wrists keep as high as shoulders. The elbows bend slightly.

Form 8 You Lan Que Wei: Grasping the

Peacock's Tail—Right Style
1) Sit back and turn torso to the right (12 o'clock), shifting weight
onto right leg and turning toes of left foot inward. Move right hand in a
horizontal way to the right and move downward past abdomen for a
hold-ball gesture in front of left part of chest, left hand on top.
Meanwhile, shift weight onto left leg and place right foot beside left
foot, toes on floor. Look at left hand. (Figs 4-1-67, 4-1-68, 4-1-69, 4-1-
70)

alt
Fig 4-1-67

alt

Fig 4-1-68

alt
Fig 4-1-69
alt

Fig 4-1-70

2) Repeat movements in 3)-7) under Form 7, reversing "right"

and "left." (Figs 4-1-71, 4-1-72, 4-1-73, 4-1-74, 4-1-75, 4-1-76, 4-1-
77, 4-1-78, 4-1-79, 4-1-80)

alt

Fig 4-1-71

alt
Fig 4-1-72

alt

Fig 4-1-73

alt
Fig 4-1-74

alt

Fig 4-1-75

alt
Fig 4-1-76

alt

Fig 4-1-77

alt
Fig 4-1-78
alt

Fig 4-1-79

alt

Fig 4-1-80

Key points: The Same as those for Form 7. Face 3 o'clock in final
position.

Form 9 Dan Bian: Single Whip

l) Sit back and shift weight gradually onto left leg, turning toes of
right foot inward. Meanwhile, turn body to the left (11 o'clock),
carrying both hands leftward, left hand on top, until left arm is
extended sideways at shoulder level, palm facing outward, and right
hand is in front of left ribs, palm facing obliquely inward. Look at left
hand. (Figs 4-1-81, 4-1-82)

alt

Fig 4-1-81

alt
Fig 4-1-82

2) Turn body to the right (1 o'clock), shifting weight gradually

onto right leg and drawing left foot to the side of right foot, toes on
floor. At the same time, move right hand to the right-upward until arm
is at shoulder level. With right palm now turning outward, bunch
fingertips and turn them downward from wrist for a "hook hand,"
while left hand moves in an arc past abdomen up to the front of right
shoulder, palm facing inward. Look at left hand. (Figs 4-1-83, 4-1-84)

alt

Fig 4-1-83

alt
Fig 4-1-84

3) Turn body to the left (10 o'clock) while left foot takes a step
towards 8-9 o'clock for a left bow stance. While shifting weight onto
left leg, turn left palm slowly outward as you push it forward with
fingertips at eye level and elbow slightly bending. Look at left hand.
(Figs 4-1-85, 4-1-86)

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Fig 4-1-85

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Fig 4-1-86

Key points: Keep torso erect, waist relaxed and shoulders

lowered. Left palm is turned outward slowly, not too abruptly, as hand
pushes forward. All transitional movements must be well coordinated.
Face 9 o'clock in final position, with right elbow slightly bending
downward and left elbow just above left knee.

Form 10 Yun Shou: Waving Hands like

Floating Clouds—Left Style
l) Shift weight onto right leg and turn body gradually to the right
(l-2 o'clock), turning toes of left foot inward. At the same time, move
left hand in an arc past abdomen to the front of right shoulder, palm
turned obliquely inward, while right hand is opened, palm facing
outward. Look at left hand. (Figs 4-1-87, 4-1-88, 4-1-89)

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Fig 4-1-87

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Fig 4-1-88

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Fig 4-1-89

2) Turn torso gradually to the left (10-11 o'clock), shifting weight

onto left leg. At the same time, move left hand in an arc past face with
palm turning slowly leftward, while right hand moves in an arc past
abdomen up to the front of left shoulder with palm slowly turning
obliquely inward. As right hand moves upward, bring right foot to the
side of left foot so that they are parallel and 10-20 cm apart. Look at
right hand. (Figs 4-1-90, 4-1-91)

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Fig 4-1-90

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Fig 4-1-91
3) Turn torso gradually to the right (l-2 o'clock), shifting weight
onto right leg. At the same time, move right hand continuously to right
side past face, palm turns slowly outward, while left hand moves in an
arc past abdomen up to shoulder level with palm turning slowly and
obliquely inward. As left hand moves upward, take a side step with left
foot. Look at left hand. (Figs 4-1-92, 4-1-93, 4-1-94)

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Fig 4-1-92

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Fig 4-1-93

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Fig 4-1-94

4) Repeat movements in 2), 3), and 2). (Figs 4-1-95, 4-1-96, 4-1-
97, 4-1-98, 4-1-99, 4-1-100, 4-1-101)

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Fig 4-1-95

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Fig 4-1-96

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Fig 4-1-97

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Fig 4-1-98
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Fig 4-1-99

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Fig 4-1-100

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Fig 4-1-101

Key points: Use your lumbar spine as the axis for body turns.
Keep waist and hips relaxed. Do not let your body rise and fall
abruptly. Arm movements should be natural and circular and follow
waist movements. Pace must be slow and even. Maintain a good
balance when moving lower limbs. Eyes should follow the hand that is
moving past face. Body in final position faces 10-11 o'clock.

Form 11 Dan Bian: Single Whip

l) Turn torso to the right (1 o'clock), moving right hand to right
side for a hook hand while left hand moves in an arc past abdomen to
the front of right shoulder with palm facing the face. Shift weight onto
right leg, toes of left foot on floor. Look at left hand. (Figs 4-1-102, 4-
1-103, 4-1-104)

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Fig 4-1-102

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Fig 4-1-103
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Fig 4-1-104

2) Repeat movements in 3) under Form 9. (Figs 4-1-105, 4-1-106)

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Fig 4-1-105

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Fig 4-1-106

Key points: The same as those for Form 9.

Form 12 Gao-Tan-Ma: Patting the Horse on

the Back
l) Draw right foot half a step forward and shift weight gradually
onto right leg. Open right hand and turn up both palms, elbows slightly
bend while body turns slightly to the right (10-11 o'clock), raising left
heel gradually for a left empty stance. Look at left hand. (Fig 4-1-107)

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Fig 4-1-107

2) Turn body slightly to the left (9 o'clock), pushing right palm

forward past right ear, fingertips at eye level, while left hand moves to
the front of left hip, palm up. At the same time, move left foot a bit
forward, toes on floor. Look at right hand. (Fig 4-1-108)

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Fig 4-1-108
Key points: Keep torso erect, shoulders lowered and right elbow
slightly downward. Face 9 o'clock in final position.

Form 13 You-Deng-Jiao: Kicking with Right

Heel
l) Turn torso slightly to the right (10 o'clock) and move left hand,
palm up, to cross right hand at wrist as you pull left foot a bit
backward, toes on floor. Then separate hands, and move both hands in
a downward arc with palms turning obliquely downward. Meanwhile,
raise left foot to take a step towards 8 o'clock for a left bow stance,
toes turn slightly outward. Look straight ahead. (Figs 4-1-109, 4-1-
110, 4-1-111)

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Fig 4-1-109

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Fig 4-1-110

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Fig 4-1-111

2) Continue to move hands in a downward-inward-upward arc

until wrists cross in front of chest, with right hand in front and both
palms turning inward. At the same time, draw right foot to the side of
left foot, toes on floor. Look forward to the right. (Fig 4-1-112)

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Fig 4-1-112
3) Separate hands, turning torso slightly to 8 o'clock and
extending both arms sideways at shoulder level with elbows slightly
bending and palms turning outward. At the same time, raise right knee
and thrust foot gradually towards 10 o'clock. Look at right hand. (Figs
4-1-113, 4-1-114)

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Fig 4-1-113

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Fig 4-1-114

Key points: Keep your balance. Wrists are at shoulder level when
hands are separated. When kicking right foot, left leg is slightly bent
and the kicking force should be focused on heel, with ankle buckling
backward. The separation of hands should be in line with the kick.
Right arm is parallel with right leg. Face 9 o'clock in final position.

Form 14 Shuang Feng Guan Er: Striking the

Opponent's Ears with Both Fists
l) Pull back right foot and keep thigh level. Move left hand in an
arc way to the side of right hand in front of chest, both palms turn
inward. Bring hands to both sides of right knee, palm up. Look straight
ahead. (Figs 4-1-115, 4-1-116)

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Fig 4-1-115

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Fig 4-1-116

2) Set right foot slowly on the floor towards 10 o'clock, shifting

weight onto right leg for a right bow stance. At the same time, lower
hands to both sides and gradually clench fists; then move them
backward with an inward rotation of the arms before moving them
upward and forward for a pincer movement that ends at eye level with
fists about 10-20 cm apart, knuckles pointing upward to the back.
Look at right fist. (Figs 4-1-117, 4-1-118)

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Fig 4-1-117

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Fig 4-1-118

Key points: Hold head and neck erect. Keep waist and hips
relaxed and fits loosely clenched. Keep shoulders and elbows lowered
and arms rounded. Face 10 o'clock in final position.

Form 15 Zhuan Shen Zuo Deng Jiao:

Kicking with Left Heel
1) Sit back with left knee bent and shift weight gradually onto left
leg, turning body to the left (6 o'clock) with toes of right foot turning
inward. Simultaneously, open both fists and separate hands in an
upward arc, extending both arms sideways, palms facing outward.
Look at left hand. (Figs 4-1-119, 4-1-120)

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Fig 4-1-119
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Fig 4-1-120

2) Shift weight onto right leg and draw left foot to the side of
right foot, toes on floor. At the same time, move both hands in a
downward-inward-upward arc until wrists cross in front of chest, with
left hand in front and both palms facing inward. Look forward to the
left. (Figs 4-1-121, 4-1-122)

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Fig 4-1-121

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Fig 4-1-122

3) Separate hands, extending both arms sideways at shoulder

level, elbows slightly bent and palms facing outward Meanwhile, raise
left knee and thrust foot gradually toward 4 o'clock. Look at left hand.
(Figs 4-1-123, 4-1-124)

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Fig 4-1-123

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Fig 4-1-124

Key points: The same as those for Form 13, except that "right"
and "left" are reversed. Face 4 o'clock in final position.

Form 16 Zuo Xia Shi Du Li: Snake Creeping

Down and Golden Rooster Standing on Left
Leg
Snake Creeping Down
l) Pull back left foot, keeping thigh level. Turn torso to the right
(7 o'clock). Hook right hand as you turn up left palm and move it in an
arc past face to the front of right shoulder, turning it inward in the
process. Look at right hand. (Figs 4-1-125, 4-1-126)

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Fig 4-1-125

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Fig 4-1-126

2) Turn torso to the left (4 o'clock), and squat down slowly on

right leg, extending left leg low sideways towards 2-3 o'clock. Move
left hand down and to the left along the inside of left leg towards left
ankle, with palm turning outward. Look at left hand. (Figs 4-1-127, 4-
1-128)

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Fig 4-1-127

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Fig 4-1-128

Key points: When crouching down, turn toes of right foot slightly
outward and straighten left leg with toes turning slightly inward and
both soles being flat on floor. Keep toes of left foot in line with right
heel. Do not lean torso too much forward.
Golden Rooster Standing on Left Leg
3) Turn toes of left foot outward and those of right foot inward;
straighten right leg and bend left leg onto which weight is shifted. Turn
torso slightly to the left (3 o'clock) as you rise up slowly in a forward
movement. At the same time, move left arm continuously to the front,
palm facing right, while right hand drops behind the back still in the
form of a hook, with bunched fingertips pointing backward. Look at
left hand. (Fig 4-1-129)

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Fig 4-1-129

4) Raise right knee slowly until level with hip as right hand opens
into palm and swings to the front past outside of right leg, elbow bends
just over right knee, right fingers pointing up and palm facing left.
Move left hand down to the side of left hip, palm down. Look at right
hand. (Figs 4-1-130, 4-1-131)

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Fig 4-1-130

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Fig 4-1-131

Key points: Keep torso upright. Bend the supporting leg slightly.
Toes of the raised leg should point naturally downward. Face 3 o'clock
in final position.

Form 17 You Xia Shi Du Li: Snake Creeping

Down and Golden Rooster Standing on Right
Leg
l) Put right foot down in front of left foot, toes on floor, Turn
body to the left (12 o'clock), pivoting on toes of left foot. At the same
time, raise left hand sideways to shoulder level and turn it into a hook
while right hand, following body turn, moves in an arc to the front of
left shoulder with fingers pointing up. Look at left hand. (Figs 4-1-132,
4-1-133)

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Fig 4-1-132

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Fig 4-1-133

2) Repeat movements in 2)-4) under Form 16, reversing "right"

and "left" and changing the clock directions of movements
accordingly. (Figs 4-1-134, 4-1-135, 4-1-136, 4-1-137, 4-1-138)

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Fig 4-1-134

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Fig 4-1-135

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Fig 4-1-136

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Fig 4-1-137

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Fig 4-1-138

Key points: Raise right foot slightly before crouching down and
stretching right leg sideways. Other points are the same with those for
Form 16, except that "right" and "left" are reversed. Face 3 o'clock in
final position.

Form 18 Zuo You Chuan Suo: Working at

Shuttles on Both Sides
l) Turn body to the left (1 o'clock) as you set left foot on floor in
front of right foot, toes turn outward. With right heel slightly raised,
bend both knees for a half "cross-legged seat." At the same time, your
arms make a hold-ball gesture in front of left chest, left hand above the
right. Then draw right foot to the inside of left foot, toes on floor. Look
at left forearm. (Figs 4-1-139, 4-1-140, 4-1-141)

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Fig 4-1-139

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Fig 4-1-140

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Fig 4-1-141

2) Turn body to the right as right foot takes a step forward to the
right for a right bow stance. At the same time, raise right hand to the
front of right temple, palm obliquely upward, while left palm moves in
a small leftward-downward arc before pushing it out forward and
upward to nose level. Look at left hand. (Figs 4-1-142, 4-1-143, 4-1-
144)

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Fig 4-1-142

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Fig 4-1-143

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Fig 4-1-144

3) Turn body slightly to the right (5 o'clock), shifting weight

slightly backward, with toes of right foot turning a bit outward. Then
shift weight back onto right leg and draw left foot to the inside of right
foot, toes on floor. Meanwhile, your arms make a hold-ball gesture in
front of right part of chest, right hand above the left. Look at right
forearm. (Figs 4-1-145, 4-1-146)

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Fig 4-1-145

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Fig 4-1-146

4) Repeat movements in 2), reversing "right" and "left". (Figs 4-

1-147, 4-1-148, 4-1-149)

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Fig 4-1-147
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Fig 4-1-148

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Fig 4-1-149

Key points: Do not lean forward or raise shoulders when pushing

hands forward. Movements of hands should be coordinated with those
of waist and legs. Keep a transverse distance of about 30 cm between
heels in bow stance. Face 2 o'clock in final position.

Form 19 Hai-Di-Zhen: Thrusting the Hand

Downward
Draw right foot half a step forward, shift weight onto right leg
and move left foot a bit forward, toes on floor for a left empty stance.
At the same time, body turning slightly to the right (4 o'clock), right
hand moves down in front of body, then up to around the ear level on
the right. Body turning slightly to the left (3 o'clock), right hand
reaches down, fingers pointing downward with palm facing left, until
it is below the waist while left hand moves down and forward in an arc
until it comes to stop at about waist height over the left leg, palm
down. Look at floor ahead. (Figs 4-1-150, 4-1-151)

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Fig 4-1-150

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Fig 4-1-151
Key points: Do not lean too much forward. Keep head erect and
buttocks in. Left leg bends slightly. Face 3 o'clock in final position.

Form 20 Shan-Tong-Bi: Unfurling Arms like

a Fan
Turn body slightly to the right (4 o'clock), and take a step forward
with left foot forming a left bow stance. At the same time, raise right
hand with elbow bending, finishing above right temple level, palm
turning obliquely upward with thumb pointing down, while left palm
moves a bit upward and then pushes forward at nose level. Look at left
hand. (Figs 4-1-152, 4-1-153, 4-1-154)

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Fig 4-1-152

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Fig 4-1-153

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Fig 4-1-154

Key points: Keep torso erect and waist and hips relaxed. Do not
straighten arm when you push left palm forward. Palm movements
should be synchronized with the taking of bow stance, with your back
muscles stretching. Keep a transverse distance of less than 10 cm
between heels. Face 3 o'clock in final position.

Form 21 Zhuan Shen Ban Lan Chui:

Deflecting, Parrying and Punching
1) Sit back and shift weight onto right leg. Turn body to the right
(6 o'clock), with toes of left foot turning inward. Then shift weight
again onto left leg. Simultaneously, right hand moves with body
turning, in a rightward-downward arc, formed into fist, held about the
level of left ribs with the palm down, while left hand moves up to the
front of forehead, with palm turned obliquely upward. Look straight
ahead. (Figs 4-1-155, 4-1-156a, 4-1-156b)

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Fig 4-1-155

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Fig 4-1-156a

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Fig 4-1-156b

2) Turn body to the right (8 o'clock), bringing right fist up and

then forward and downward for a backhand punch, while left hand
lowers to the side of left hip with palm turning down. At the same
time, right foot draws towards left foot and, without stopping or
touching floor, takes a step forward, toes turn outward. Look at right
fist. (Figs 4-1-157a, 4-1-157b, 4-1-158 )

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Fig 4-1-157a

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Fig 4-1-157b
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Fig 4-1-158

3 ) Shift weight onto right leg and take a step forward with left
foot. At the same time, parry with left hand by moving it sideways and
up to the front, palm turning slightly downward while right fist
withdraws to the side of right hip with forearm rotating internally and
then externally, so that the fist is turned down and then up again. Look
at left hand. (Figs 4-1-159, 4-1-160)

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Fig 4-1-159

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Fig 4-1-160

4) Bend left leg for a left bow stance and punch with right fist at
chest level, with palm leftward, while left hand withdraws to the inside
of right forearm. Look at right fist. (Fig 4-1-161)

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Fig 4-1-161

Key points: Clench right fist loosely. In the process that right fist
retreats, the forearm rotates inward in an arc, and then rotates outward,
finishing by the side of right waist with the fist facing up, Keep
shoulders and elbows lowered and right arm slightly bent. Face 9
o'clock in final position.
Form 22 Ru Feng Si Bi: Apparent Sealing
and Closing
l) Move left hand forward and under right wrist, simultaneously
opening right fist. Separate hands and pull them back slowly, palms
up, at the same time, sit back with toes of left foot rising and weight
shifting onto right leg. Look straight ahead. (Figs 4-1-162, 4-1-163, 4-
1-164)

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Fig 4-1-162

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Fig 4-1-163

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Fig 4-1-164

2) Turn palms down in front of chest. Pull both hands back to the
front of abdomen and then push them forward and upward until wrists
are at shoulder level, palms facing forward. At the same time, Bend
left leg for a left bow stance. Look straight ahead. (Figs 4-1-165, 4-1-
166, 4-1-167)

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Fig 4-1-165

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Fig 4-1-166

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Fig 4-1-167

Key points: Do not lean backward or protrude buttocks when

sitting back. Do not pull arms back straight. Relax your shoulders and
turn elbows a bit outward. Hands should be no farther than shoulder-
width apart when you push them forward. Face 9 o'clock in final
position.

Form 23 Shi-Zi-Shou: Crossing Hands

l) Bend right knee, sit back and shift weight onto right leg, which
bends at knee. Turn body to the right (1 o'clock) with toes of left foot
turning inward. Following the turning of body, move both hands
sideways in a horizontal arc at shoulder level, palms facing forward
and elbows slightly bending. Meanwhile, turn toes of right foot
slightly outward and shift weight onto right leg. Look at right hand.
(Figs 4-1-168, 4-1-169)

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Fig 4-1-168

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Fig 4-1-169

2) Shift weight slowly onto left leg with toes of right foot turning
inward. Then bring right foot towards left foot so that they are parallel
to each other and shoulder-width apart; straighten legs gradually. At
the same time, move both hands down in a vertical arc to cross them at
wrist first in front of abdomen and then in front of chest, left hand is
nearer to body and both palms facing inward. Look straight ahead.
(Figs 4-1-170, 4-1-171)

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Fig 4-1-170

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Fig 4-1-171

Key points: Do not lean forward when separating or crossing

hands. Keep body and head erect with chin tucking slightly inward.
Keep arms rounded in a comfortable position, with shoulders and
elbows held down. Face 12 o'clock in final position.

Form 24 Closing Form

Turn palms hands forward and downward while lowering both
hands gradually to the side of hips. Look straight ahead. (Figs 4-1-172,
4-1-173, 4-1-174)

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Fig 4-1-172

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Fig 4-1-173

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Fig 4-1-174

Key points: Keep whole body relaxed and draw a deep breath
(exhalation to be somewhat prolonged) when you lower hands. Bring
left foot close to right foot after your breath is even. Walk about for
complete recovery.

Ⅱ 32-Form Taiji Swordplay

Taiji swordplay is one set of the Taiji exercises, which one
performs with the sword, which may be made of metal, wood or
bamboo, of such a length that its tip is higher than your ear but lower
than the top of your head when you hold it in the preparatory position.
Like barehanded Taiji exercises, this swordplay is guided by the
following principles:
1) All movements should be guided by consciousness (mind-
intention). Concentrate your thoughts on every movement you
perform. Do not look around or let your mind wander when doing the
exercises.
2) All movements should be circular, relaxed and soft, but not
loose and inert. They should follow one another in a continuous flow
without apparent pauses—just like "a flowing stream or a flying
cloud," or "silk being drawn out from a cocoon."
3) All movements of the head, body, arms, legs and eyes should
be well coordinated. Use your torso to lead your limbs, with your waist
acting as the hinges. Do not let your body rise and fall abruptly.
Movements of the body should be synchronized with those of the
sword. Breathing should be deep and even, and in harmony with your
movements.
4) Move at an even and slow pace. The whole set takes about
three minutes.
5) The amount of exercise for each session may be determined by
your health condition and the length of time you can afford. You may
do the whole set once or several times, you may practice only one or
several sections, or one or several forms.

Ways to Hold the Sword

1. Sword in left hand

When you are carrying the
alt
sword with your left hand, place
Fig 4-2-1
thumb on one side, middle finger and
ring finger on the other side of the guard with index finger straightened
and rested on the handle. Carry the sword vertical to the ground with
the tip of the sword facing upwards and the sword is hidden behind
your left arm. (Fig 4-2-1)

2. Sword in right hand

When you are practicing with the sword in the right hand, place
the middle finger and the ring finger on one side and thumb on the
other side of the handle. Hold the handle as close to the wrist guard as
possible with these fingers, and use mainly these three fingers to hold
the sword. The index and the little fingers should be resting beside
them, stretched but relaxed, tightened or moved on when needed. The
index finger and the thumb are often rested on the guard. The palm
should be hollow for flexibility in the sense that the palm should not be
tightly against the handle of the sword. (Fig 4-2-2)

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Fig 4-2-2

3. Sword-fingers
Hold the empty hand in a
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sword-finger gesture (the index and
Fig 4-2-3
middle fingers stretching out, and
other fingers curved with the thumb on the top touching the nails). (Fig
4-2-3)

Preparatory Position
Stand upright with feet shoulder-width apart, toes pointing
forward, arms hanging naturally at sides. Look straight ahead and keep
shoulders down. Hold sword in left hand, blade touching arm and
pointing up, forefinger resting on handle while thumb and other fingers
all curl around and hold the sword on the hilt, grasping either side of
hand-guard. (Fig4-2-4)

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Fig 4-2-4

Notes:
1) Directions are given in terms of the hours of the clock.
Begin by facing 12 o'clock, with 6 o'clock behind you, 9 o'clock
at your left and 3 o'clock at your right. Thus a turn to 1 o'clock is one
of 30º to the right, and a turn to 10-11 o'clock is one of 45º to the left.
2) In the illustrations, the path of the next movement is indicated
by an arrow, with a solid line for the right hand and foot and a dotted
one for the left hand and foot. Such lines also apply to the sword when
held in right or left hand.

Commencing Form
1) Raise arms slowly to shoulder level and turn right hand into
"sword-fingers," with index and middle fingers extended, little and
ring fingers bent, both nails under thumb, and both palms facing
downward. Look straight ahead. (Fig 4-2-5)

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Fig 4-2-5

Key Points: Raise arms effortlessly, with hands spaced no wider

than shoulders. Do not point sword downward.
2) Turn upper torso to the right (1–2 o'clock) and shift body
weight onto right leg. Bend right legs and turn torso to the left (9
o'clock) as you take a step in the same direction with left foot to form a
left bow stance, right leg straightened and left leg bent at knee. At the
same time, move left hand downward to the side of left hip in a curve
with sword pointing up behind left arm, while right hand moves up
with palm supinated and elbow bent and then with palm pronated, past
right ear and forward at eye level, sword-fingers pointing forward.
Look to the right and then at fingers. (Figs 4-2-6, 4-2-7)

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Fig 4-2-6

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Fig 4-2-7

Key Points: While moving left arm, turn torso slightly to the right
to shift weight onto right leg and then lift left foot for the bow stance.
The movements of turning the torso, taking bow stance and moving
arms should be even and well-coordinated.
3) Bend left elbow and extend left hand, palm down, over right
hand. Supinate right palm and lower and extend arm sideways as you
turn torso to the right (12 o'clock). At the same time, cross right leg in
front of left leg, with both knees bent to form a halfsquat sitting
position, toes of right foot turned outward and left heel off floor. Look
at sword-fingers. (Fig 4-2-8)

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Fig 4-2-8

Key Points: Cross hands in front of chest before separating them.

Coordinate swing of right arm with body turn.
4) Take a step forward with left foot to form a left bow stance as
you turn torso to the left (9 o'clock). Move sword-fingers overhead to
swordhandle, ready to take it over. Look straight ahead. (Fig 4-2-9)

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Fig 4-2-9

Key Points: Lift left foot and turn head to the left before moving
right arm. Keep torso and shoulders relaxed. Arms should not be rigid.
Face 9 o'clock in final position.
Form 1 Pointing Sword with Feet Together
Move index finger of left hand towards middle finger and open
right hand to take over sword-handle with tennis grip. Move sword in a
clockwise vertical semicircle at left side and point its tip slightly
downward with a jerk. Keep right arm straight and place left hand on
right wrist, in the form of sword-fingers. At the same time, bring right
foot to join left foot, toes pointing forward and legs slightly bent at
knee. Look at sword-tip. (Fig 4-2-10)

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Fig 4-2-10

Key Points: Use wrist to circle sword without raising arms.

Concentrate force in sword-tip when pointing sword downward. Keep
torso upright and shoulders down.

Form 2 Standing on One Leg and Thrusting

1) Take a step towards (1-2 o'clock) with right foot as you turn
torso in the same direction and then place left foot beside right foot,
toes on floor. At the same time, move right hand downward and
rightward so that sword-tip describes a vertical semicircle through
wrist action until it stops above right shoulder. Sword-fingers follow
right hand and stop in front of right shoulder. Look at sword-tip. (Figs
4-2-11, 4-2-12)

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Fig 4-2-11

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Fig 4-2-12

2) Turn torso to the left (10-11 o'clock) and lift left knee to stand
on one leg, toes of left foot pointing downward. At the same time,
raise right hand slowly to thrust sword overhead towards 9 o'clock,
with thumb side down and force concentrated in sword-tip, which is a
little lower than handle. Simultaneously with body turn, move sword-
fingers past chin and point them forward at eye level. Look at sword-
fingers. (Fig 4-2-13)

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Fig 4-2-13

Key Points: Do not pause in the middle of movements. Stand firm

without leaning forward or backward.

Form 3 Sweeping Sword in Crouch

1) Turn torso to the right (1-2 o'clock) and cut in the same
direction until sword-blade is in a horizontal line with right arm, which
is extended in front of body, with sword-fingers resting on wrist. With
body turn, bend right knee and extend left foot down towards 7-8
o'clock to form a right bow stance. Look at sword-tip. (Fig 4-2-14)

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Fig 4-2-14

2) Turn torso to the left (9 o'clock) and move sword-fingers in an

arc going down, left, up and then to the front of left temple, palm
facing obliquely upward. At the same time, supinate right hand and
sweep sword downward to upper left with force concentrated in its
middle part. Simultaneously with body turn, bend right knee and
stretch out left leg to form a half crouch; then rise up and shift weight
onto left leg for a left bow stance, with toes of right foot turned inward
and those of left foot turned outward. Look at sword-tip. (Fig 4-2-15)

alt
Fig 4-2-15

Key Points: Movements should be continuous. Keep torso upright

while taking a bow stance. Face 9 o'clock in final position.

Form 4 Carry Sword to the Right

Take a step towards 10-11 o'clock with right foot past the inside
of left foot for a right bow stance. At the same time, carry sword
forward and, with right hand pronated, withdraw it slowly to the right,
with right arm bent at elbow in front of right ribs, sword-tip raised a
little above handle, sword-fingers resting on right wrist and force
concentrated on right edge of sword-blade. Look at sword-tip. (Fig 4-
2-16)

alt
Fig 4-2-16

Key Points: Withdraw sword and bend knee simultaneously.

Form 5 Carry Sword to the Left

Carry sword forward and then, with right hand supinated,
withdraw it slowly until arm is bent at elbow in front of left ribs, with
force concentrated on left edge of sword-blade. At the same time,
move sword-fingers in a downward-leftward-upward curve to the front
of left temple, palm facing obliquely upward, while left foot takes a
step towards 7-8 o'clock past the inside of right foot for a left bow
stance. Look at sword-tip. (Fig 4-2-17)

alt
Fig 4-2-17

Key Points: See Form 4.

Form 6 Stand on One Leg and Cut with

Armswing
Place right foot beside left foot, toes on floor, while left hand
dropping on right wrist. Turn torso to the left (6 o'clock) as you move
sword downward past left side of body and then, with a turnover of
wrist in a left-upward curve to cut down in front of body, with force
concentrated on lower edge of sword-blade. At the same time, swing
sword-fingers in a downward, backward and upward curve to the front
of left temple, with palm facing obliquely upward. While circling
sword clockwise, take a step forward with right foot and lift left knee
to stand on one leg. Look at sword-tip. (Figs 4-2-18, 4-2-19, 4-2-20)

alt

Fig 4-2-18

alt
Fig 4-2-19

alt
Fig 4-2-20

Key Points: In circling sword, turn torso and head to the left and
then back to face 9 o'clock in final position. Coordinate knee-lifting
with cutting action. All movements should be continuous.

Form 7 Step Back and Withdraw Sword

Set left foot on floor one step behind right foot, with left leg bent
at knee, as torso turns slightly to 8 o'clock. Take half a step backward
with right foot, toes on floor for a right empty stance. At the same
time, withdraw sword until its handle comes close to left ribs, palm
facing inward and sword-tip pointing slightly upward, while sword-
fingers drop on right wrist. Look at sword-tip. (Fig 4-2-21)

alt
Fig 4-2-21

Key Points: Draw right foot and sword back simultaneously.

Keep torso upright.

Form 8 Stand on One Leg and Thrust

Turn torso slightly to the right (9 o'clock). Take a step forward
with right foot and lift left knee to stand on one leg. At the same time,
thrust sword forward and upward, right palm up, with force
concentrated on sword-tip. (Fig 4-2-22)

alt
Fig 4-2-22
Key Points: Lean slightly forward without thrusting out chest.
Stand firmly on one leg. Face 9 o'clock in final position.

Form 9 Plunge Sword Downward in Empty

Stance
Set left foot one step back on floor and move right foot a bit
backward, toes on floor for a right empty stance. At the same time,
with body turning slightly to the left (8 o'clock) and then to the right
(10-11 o'clock), move sword in a leftward, downward and rightward
curve until sword-tip points obliquely downward at knee level at right
side of body, force concentrated on lower edge of blade, while sword-
fingers move in a downward-backward-upward curve to the front of
left temple, palm facing obliquely upward. Look ahead to the right.
(Fig 4-2-23)

alt
Fig 4-2-23

Key Points: The movements of taking empty stance and plunging

sword downward should be well coordinated. Face 10 o'clock in final
position.

Form 10 Thrust in Left Bow Stance

Take a step backward to the right with right foot and move left
foot close to right foot and then take a step towards 8 o'clock for a left
bow stance. At the same time, with body turning slightly to the right
(12 o'clock) and then to the left (9 o'clock), bring sword upward and
then downward and forward in a thrust, palm up, with force
concentrated on sword-tip, while sword-fingers move in a rightward-
downward-leftward-upward curve to the front of left temple, arm
rounded and palm facing obliquely upward. Look at sword-tip. (Figs
4-2-24, 4-2-25)

alt
Fig 4-2-24

alt

Fig 4-2-25

Key Points: Rotate right arm internally and then externally while
drawing sword back and then thrust sword forward from right waist.
Sword-fingers should touch right wrist before circling up. Face 9
o'clock in final position.

Form 11 Turn Round and Carry Sword

1) Shift weight onto right leg and turn toes of left foot inward.
Turn torso to the right (12 o'clock) and shift weight onto left leg again.
Lift right foot to the inside of lower left leg. At the same time, draw
sword back to place it horizontal in front of chest, palm down, while
sword-fingers rest on right wrist. Look to the left. (Fig 4-2-26)

alt
Fig 4-2-26

2) Turn torso further to the right (3 o'clock) as right foot takes a

step towards 4-5 o'clock for a right bow stance. At the same time, with
palm pronated, carry sword to the right, force concentrated on outer
edge of blade, sword-tip above eye level and sword-fingers still on
right wrist. Look at sword-tip. (Fig 4-2-27)

alt
Fig 4-2-27

Key Points: Weight transfer and formation of bow step should be

coordinated with body turn. Face 3 o'clock in final position.

Form 12 Retreat and Carry Sword

Lift left foot and set it down on the same spot after describing a
small circle. Shift weight onto left leg and draw right foot back to the
inside of left foot, toes on floor. At the same time, turn torso slightly to
the left (1 o'clock) and, with right hand supinated, carry sword to the
left, with force concentrated on outer edge of blade and sword-tip at
eye level. Move sword-fingers in a downward, leftward and upward
curve and return them to right wrist. Look at sword-tip. (Fig 4-2-28)

alt

Fig 4-2-28

Key Points: Do not protrude buttocks when carrying sword

backward. Torso faces 1 o'clock in final position.

Form 13 Lift Knee and Hold Sword with

Both Hands
1) Take a step backward with right foot and a small one with left
foot, toes on floor. At the same time, part hands to the sides, palms
down and sword-tip in front of chest. (Fig 4-2-29)
alt
Fig 4-2-29

2) Move left foot a bit forward and lift right knee to stand on one
leg. At the same time, hold right hand with left hand, arms slightly
bent and sword pointing forward, sword-tip at neck level. Look
straight ahead. (Fig 4-2-30)

alt
Fig 4-2-30

Key Points: Keep the supporting left leg straight, toes of right
foot pointing naturally downward. Hold torso erect.

Form 14 Hop and Thrust

1) Set right foot on floor in front of left foot and shift weight
forward. With a push against toes of right foot, take a step forward
with left foot. Just before left foot touches floor, raise right foot to the
inside of left lower leg. At the same time, draw sword a bit backward
and thrust it forward as you set right foot on floor. Then, as left foot
lands on floor, part hands to both sides, with left hand turned into
sword-fingers and both palms facing downward. Look straight ahead.
(Figs 4-2-31, 4-2-32)

alt
Fig 4-2-31

alt
Fig 4-2-32
2) As right foot takes a step forward for a right bow stance, thrust
sword forward with palm supinated and force concentrated on sword-
tip, while sword-fingers move in a backward-upward curve to the front
of left temple, palm facing obliquely upward. Look at sword-tip. (Fig
4-2-33)

alt
Fig 4-2-33

Key Points: Coordinate steps with hand movements. Keep sword

level and steady after thrust. Torso faces 1-2 o'clock in final position.

Form 15 Swing Up Sword in Left Empty

Stance
Shift weight onto left leg and turn torso to the left (10-11 o'clock)
as your right foot draws back, and takes a small step forward with toes
turned outward. Then turn torso to the right (3 o'clock) and shift
weight onto right leg as you take a step forward with left foot, toes on
floor for a left empty stance. Simultaneously with body turns, move
sword in a vertical circle until sword-handle stops in front of right
temple, with force concentrated on front part of blade, sword-tip
pointing slightly downward at mouth level and right palm facing
outward. When body turns to the left, drop sword-fingers to left ribs to
join right wrist £Æ Look straight ahead. (Figs 4-2-34, 4-2-35)

alt
Fig 4-2-34

alt
Fig 4-2-35

Key Points: Move sword in a full circle. Face 3 o'clock in final

position.

Form 16 Swing Up Sword in Right Bow

Stance
Turn torso to the right (6 o'clock) as you move up sword to right
side, palm facing for-ward while sword-fingers follow right forearm.
Then turn torso to the left (1-2 o'clock) as you take a small step
forward with left foot and a big one with right foot for a right bow
stance. At the same time, swing up sword until it comes to shoulder
level, sword-tip pointing slightly downward, force concentrated on
front part of blade and palm facing rightward, while sword-fingers are
placed above left temple, palm facing obliquely upward. Look straight
ahead. (Figs 4-2-36, 4-2-37)

alt

Fig 4-2-36

alt
Fig 4-2-37

Key Points: When sword circles backward, turn torso backward

and follow sword-tip with eyes. All movements should be continuous.
Torso faces 1-2 o'clock in final position.

Form 17 Turn Round and Withdraw Sword

1) Turn torso to the left (12 o'clock) and shift weight onto left leg
to form a side bow stance with right leg straightened, toes turned
inward, left leg bent at knee and toes turned a bit outward. At the same
time, draw sword-handle to the front of chest with blade leveled and
sword-tip pointing a little backward to the right, while sword-fingers
drop on right wrist. Then turn torso further to the left (10 o'clock) and
cut in the same direction until sword blade is leveled, force
concentrated on lower edge, sword-fingers remaining on right wrist.
Look at sword-tip. (Figs 4-2-38, 4-2-39)

alt

Fig 4-2-38

alt
Fig 4-2-39

2) With torso turning slightly to the right (11 o'clock), shift

weight onto right leg, slightly bent at knee; draw left foot back, toes on
floor for a left empty stance. At the same time, draw sword back to
right side with sword-tip pointing slightly downward, while sword-
fingers move back to chest and then past chin to the front at eye level.
Look at sword-fingers. (Fig 4-2-40)

alt
Fig 4-2-40

Key Points: Maintain harmony in the whole movement. Face 10

o'clock in final position.

Form 18 Thrust with Feet Together

Take a small sidestep with left foot and move right foot to join it.
Stand upright and face 9 o'clock. At the same time, move left hand in a
downward curve to hold right hand from under and thrust sword
forward at chest level, both palms up and force concentrated on sword-
tip. Look straight ahead. (Fig 4-2-41)

alt

Fig 4-2-41

Key Points: Join feet and thrust sword at the same time. Keep
arms slightly bent and stand upright without protruding chest. Face 9
o'clock in final position.

Form 19 Parry in Left Bow Stance

Pronate right hand and draw sword back. Move sword in a
rightward and backward curve as you turn torso to the right (10-11
o'clock) and then continuously in a downward-forward parry as you
turn torso to the left (7-8 o'clock), palm facing obliquely inward,
sword-blade at head level and force concentrated on upper edge. At the
same time, move sword-fingers in a downward-upward curve to the
left above temple, palm facing obliquely upward. Simultaneously with
body turn to 7-8 o'clock, take a step in the same direction with left foot
and bend left leg for a left bow stance. Eyes follow sword and look
straight ahead in final position. (Figs 4-2-42, 4-2-43)

alt
Fig 4-2-42

alt
Fig 4-2-43

Key Points: Turn body with the circling sword, first to the right
and then to the left. Bend right leg slightly before left foot steps
forward. Move sword-fingers together with right hand until they
separate at upper right. Face 7-8 o'clock in final position.

Form 20 Parry in Right Bow Stance

Shift weight a bit backward and turn toes of left foot outward.
Turn torso to the left (6 o'clock) and then to the right (9 o'clock) as
right foot takes a step past inside of left foot towards 10-11 o'clock for
a right bow stance. At the same time, move sword in an upward-
backward-downward curve at left side and then forward in a parry,
palm facing forward, sword held horizontally at head level, force
concentrated on upper edge of blade, and sword-fingers resting on
right wrist. Look straight ahead. (Fig 4-2-44)

alt

Fig 4-2-44

Key Points: Move sword in a big circle. Eyes follow sword. Face
9 o'clock in final position.

Form 21 Parry in Left Bow Stance

Shift weight a bit backward and turn toes of right foot outward.
Turn torso to the right (10-11 o'clock) and then to the left (7-8 o'clock)
as left foot takes a step past inside of right foot towards 7-8 o'clock for
a left bow stance. At the same time, move sword in an
upwardbackward-downward curve at right side and then forward in a
parry, palm facing obliquely upward, sword held horizontally at head
level and force concentrated on upper edge of blade. At the same time
move sword-fingers in a downward-rightward-upward circle to the left
above left temple, palm facing obliquely upward. (Fig 4-2-45)

alt
Fig 4-2-45

Key Points: Same as those for Form 20.

Form 22 Step Forward and Plunge

Backward
1) Turn torso to the right (12 o'clock) as right foot takes a step to
cross left leg in front, toes turned outward and left heel off floor. At the
same time, lower sword-tip while sword-fingers drop on right wrist.
Then plunge sword to the right while sword-fingers point to the left.
Stretch arms sideways, with left palm facing downward and right palm
facing forward. Look at sword-tip. (Fig 4-2-46)

alt

Fig 4-2-46

2) Turn torso to the left (9 o'clock) as left foot takes a step

forward for a left bow stance. At the same time, bend right elbow to
bring sword-tip up to the front in a thrust, palm facing outward, sword-
fingers resting on right wrist and force concentrated on sword-tip,
which is lower than handle. Look at sword-tip. (Fig 4-2-47)

alt

Fig 4-2-47
Key Points: Movements should be continuous. Do not lean too
much forward when thrusting sword forward. Face 9 o'clock in final
position.

Form 23 Turn Round to Cut

With toes of left foot turned inward, shift weight onto right leg
and then back onto left leg. Turn about on the right (3 o'clock) and
move right foot backward and then towards 4 o'clock for a right bow
stance. At the same time, cut in the same direction, with force
concentrated on lower edge of blade, while sword-fingers move in a
downward-upward curve to the left above left temple, palm facing
obliquely upward. Look at sword-tip (Fig 4-2-48)

alt
Fig 4-2-48

Key Points: Coordinate the cutting movement with body turn and
the taking of bow stance. Torso faces 2 o'clock in final position.

Form 24 Point Sword in Right Empty Stance

Lift left foot and turn torso to the lef (1 o'clock). Set left foot on
floor towards 12 o'clock, toes turned outward. Place right foot in front
of left foot, toes on floor for a right empty stance. Simultaneously with
body turn, move up sword and point it obliquely downward, with right
arm stretched forward and force concentrated on sword-tip, while
sword-fingers drop in a circle on left side to rest on right wrist. Look at
sword-tip. (Fig 4-2-49)
alt
Fig 4-2-49

Key Points: Point sword downward through wrist action.

Coordinate this movement with the landing of right foot. Keep body
upright.

Form 25 Stand on One Leg and Hold Sword

Level
Place right foot behind left foot. Pivoting on balls of both feet,
turn body to the right (3 o'clock). Lift left knee to stand on one leg. At
the same time, move sword in a leftward-downward-upward curve
and, with the body turn, raise sword a bit above head, blade leveled
and force concentrated on its upper edge and sword-fingers resting on
right wrist. Look straight ahead. (Fig 4-2-50)

alt

Fig 4-2-50

Key Points: Set right foot down on ball first. Lift left knee and
raise sword simultaneously. Stand firmly with right leg naturally
straightened. Face 3 o'clock in final position.

Form 26 Cut in Bow Stance

l) Set left foot on floor in front of right foot with toes pointing
leftward and turn body to left (11 o'clock) to form a half "cross-legged
seat," right heel off floor. At the same time, move sword downward to
left side, tip pointing leftward and sword-fingers resting on right wrist.
Look at sword-tip. (Fig 4-2-51)

alt
Fig 4-2-51

2) Take a step towards 3 o'clock with right foot for a right bow
stance as you turn body to the right (2 o'clock). At the same time, with
a turn of right wrist, raise sword and cut to the front, blade leveled,
force concentrated on lower edge and palm facing obliquely upward,
while sword-fingers move to the left above left temple. Look at sword-
tip. (Fig 4-2-52)

alt
Fig 4-2-52

Key Points: Turn body to the left and then to the right. Eyes
follow sword-tip. Torso faces 2 o'clock in final position.

Form 27 Cut with Armswing in Empty

Stance
1) Shift weight slightly backward and turn body to the right (6
o'clock) to form a cross step, toes of right foot turned outward and left
the heel off the floor. At the same time, swing sword downward to
right side at shoulder level, palm facing backward, while sword-fingers
move to the front of right shoulder. Look at sword-tip. (Fig 4-2-53)

alt
Fig 4-2-53
2) Turn body to the left (2 o'clock) as you take a small step
forward with left foot, toes turned outward. Then take a step forward
with right foot, toes on floor for a right empty stance. At the same
time, with an outward rotation of right arm, raise sword and cut until
sword-tip drops to knee level, force concentrated on lower edge of
blade, while sword-fingers move downward past abdomen and stop
inside right forearm. Look at sword-tip (Fig 4-2-54)

alt
Fig 4-2-54

Key Points: Movements should be continuous. Torso faces 2

o'clock in final position.

Form 28 Step Back to Strike

Turn torso to the right (6 o'clock) as right foot takes a big step
backward and left heel turns outward and left leg straightens into a
right-side bow stance. At the same time, swing sword to right side,
palm facing obliquely upward, sword-tip above head level and force
concentrated on front part of blade, while left arm is extended
sideways, sword-fingers a little lower than shoulder level and palm
down. Look at sword-tip. (Fig 4-2-55)

alt
Fig 4-2-55

Key points: Part hands and turn body simultaneously. Step back
and strike towards 7-8 o'clock.
Form 29 Step Forward to Thrust
1) Turn body slightly to the right (7-8 o'clock), lift left foot and
place it beside right lower leg. At the same time, pronate right palm to
level sword across right part of chest, tip pointing a bit forward to the
left, while sword-fingers move up in a curve in front of the right
shoulder. Look straight ahead. (Fig 4-2-56)

alt
Fig 4-2-56

2) Turn torso towards 1-2 o'clock as left foot takes a small step in
the same direction, toes turned outward, and right foot takes a big step
towards 3 o'clock for a right bow stance. Following body turn, thrust
sword forward with force concentrated on sword-tip, palm up, while
sword-fingers move in a downward-forward-upward curve to the left
above left temple, palm facing obliquely upward. Look at sword-tip.
(Fig 4-2-57)

alt
Fig 4-2-57

Key Points: Turn body after left foot has been brought up close to
right lower leg. Step forward with right foot when left foot is firm on
floor. The movements of torso and hands should be coordinated with
those of legs. Torso faces 1-2 o'clock in final position.

Form 30 Withdraw Sword in T-Step

Shift weight backward and withdraw right foot to the inside of
left foot, toes on floor to form a right " T-step." At the same time, bend
right elbow to draw sword-handle to left ribs, sword-tip pointing up to
the right and palm facing inward, while sword-fingers drop on handle.
Look at sword-tip. (Fig 4-2-58)

alt
Fig 4-2-58

Key Points: Withdraw sword and right foot simultaneously. Torso

should be kept erect and face 12 o'clock in final position.

Form 31 Circle Sword Horizontally

1) Turn torso slightly to the right (2 o'clock) and take a step
forward with right foot, toes of both feet turned outward. Turn right
palm downward to level sword-blade in front of chest (Fig 4-2-59)

alt
Fig 4-2-59

2) Shift weight onto right leg as you continue to turn body to the
right (8 o'clock) and move left foot round right foot, their toes turned
inward. Then, Using ball of left foot as pivot, continue to turn body to
the right (12 o'clock), moving right foot round left foot and drawing
left foot a bit backward, toes on floor for a left empty stance.
Following body turn, carry sword in a horizontal circle with force
concentrated on outer edge of blade. When taking empty stance, part
hands to both sides of hips, palms down, blade pointing up to the left
in front of body. Look straight ahead (Figs 4-2-60, 4-2-61)

alt
Fig 4-2-60
alt

Fig 4-2-61

Key Points: Turn about at an even pace with torso and head
upright. Face 12 o'clock in final position.

Form 32 Thrust Forward in Bow Stance

Take half a step forward with left foot for a left bow stance. At
the same time, thrust sword forward at chest level, with force
concentrated on sword-tip and sword-fingers resting on right wrist.
Look straight ahead (Fig 4-2-62)

alt
Fig 4-2-62

Key Points: Take a bow stance and thrust forward simultaneously.

Closing Form
l) Shift weight backward and turn torso to the right (2 o'clock). At
the same time withdraw sword to right side with palm facing inward,
and move left hand to hold hand-guard. Look at sword-blade. (Fig 4-2-
63)

alt
Fig 4-2-63

2) Turn body to the left (12 o'clock) and shift weight onto left leg.
Place right foot beside left foot, so that the two feet are shoulder-width
apart, toes pointing forward. At the same time, left hand takes over
sword with a reverse grasp and drops to left side of body, palm facing
backward and forefinger on handle, sword-blade pointing up behind
arm, while right hand is turned into sword-fingers and moves in an
upward, leftward and downward curve to right side of body. Keep
whole body relaxed and look straight ahead. (Fig 4-2-64)

alt
Fig 4-2-64

Ⅲ Taiji Push-Hand Exercises

Tuishou or "push hand," is a kind of sparring exercises in
taijiquan.
There is a great variety of hand movements in taiji routines, but
almost all of them are done with either "receding" or "engaging" force.
The former calls for "no forcible contact," which means retreating
when the opponent advances so as to "neutralize" the oncoming force,
while the latter admits of "no separation," which means advancing
when the opponent retreats so as to pin him down. These are actually
two aspects of every circular movement in taiji routines—aspects that
are opposite and complementary to each other.
Taijiquan places "neutralizing" before "hitting" and stresses
"subduing the vigorous by the soft," or countering a big force with a
small one. Such characteristics find concentrated expressions in
tuishou exercises. By doing these exercises regularly, those who have
learned some forms of taijiquan will get a deeper understanding of the
movements, and those who know nothing about taiji may improve
their health and ability in self-defence all the same.
Students of tuishou are advised to bear the following points in
mind:
1) Start with the basic movements before taking up exercises in
fixed position. That is, starting without taking steps and then with
steps.
2) Whether in an advance or a retreat, always try to "feel" the
opponent's force to sound out whether it is strong or weak and whether
it is "solid," or "void," so as to put him at a disadvantage.
3) Gear your hand pushes to body movements. Move your waist
before taking a step when you respond to a push.
4) Keep your arms in constant contact with your opponent. Go on
with the pushing movement when the two persons' hands happen to
disengage due to the improper amount of force applied. You may break
the force, but not the thread of your thought.

Basic Movements

1. Preparatory position
Partner A (wearing white shoes) and partner B (wearing black
shoes) stand at attention, completely relaxed and facing each other,
with such a distance between them that when they stretch their arms
forward, their fists just touch each other. (Fig 4-3-1)
Fig 4-3-1

Starting position: Each turns slightly to the left and take a step
forward with right foot so that the inner part of his right foot faces that
of his partner's, with a distance of 10-20 cm between them. Then both
stretch right arms forward, elbow slightly bent and palm facing
inward, so that their right wrists cross each other in a "joining hands"
position, while left hands hang naturally at left side of body and center
of gravity is between legs. (Fig 4-3-2)

Fig 4-3-2

Points: Their right wrists that have come into contact should use
neither too much nor too little force—they should use just enough
force to push each other aside.

2. Push single hand

1) Partner A uses right palm to push partner B's right wrist
horizontally forward; at the same time he bends right leg forward and
shifts weight slightly with it, with the aim of pressing partner B's right
chest with right palm. (Fig 4-3-3)

Fig 4-3-3

With partner A's force bearing down on him partner B draws back
right palm with a force neither too strong nor too weak; at the same
time he bends left leg slightly, shifts weight backward and turns torso
to the right, and with right palm shoves partner A's hand away from his
chest. (Fig 4-3-4)

alt

Fig 4-3-4

2) Following the above movement, partner B immediately turns

right palm to push partner A's wrist horizontally forward with the aim
of pressing on his right chest (Fig 4-3-5). Partner A then cushions
partner B's push with right hand and withdraws right arm naturally,
bends left leg, shifts weight backward and turns torso to the right so
that partner B's right palm will fall wide of the target (Fig 4-3-6). They
practice in this way repeatedlly, pushing each other's hand in
horizontal circles.

alt

Fig 4-3-5

Fig 4-3-6

Application of force:
When partner A pushes partner B with a "pressing" force, partner
B turns his waist to neutralize it. Partner A acts in the same way when
partner B pushes.
While using a "pressing" force, don't lean the torso too far
forward; while "neutralizing" an oncoming force, turn waist, withdraw
hip to shift weight backward, but never lean backward. The arms of
both persons should constantly maintain a force that is neither too
weak nor too strong and should follow each other in bending or
stretching, without relaxing or breaking off the force, or coming into
stiff forcible contact. Their wrists are interlocked in a continuous
twisting movement. Their left hands should move naturally in
coordination with waist and leg movements.
3) Starting from the position shown in Fig 4-3-2, partner A uses
right palm to push and press partner B's wrist forward and upward with
the aim of hitting partner B's face; at the same time, he bends right leg
and shifts weight slightly forward. Using a force neither too weak nor
too strong, partner B cushions the oncoming force with right hand, and
as a follow-up raises arm, bends left leg slightly and shifts weight a
little backward, turns torso to the right to shove partner A's right palm
to the right side of head so that it will fall wide of the mark. (Fig 4-3-7)

Fig 4-3-7

4) Partner B turns right palm slowly and pushes and presses it

downward and forward with the aim of pressing partner A's right ribs.
Partner A cushions the oncoming force with right hand, using a force
neither too weak nor too strong; then he withdraws right arm and at the
same time bends left leg, turns torso to the right, shifts weight
backward and shoves partner B's right hand to the right side of his
body so to lead it off the target. (Fig 4-3-8, 4-3-9)

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Fig 4-3-8

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Fig 4-3-9

5) When partner A pushes right hand towards partner B's face,

partner B turns torso slightly to the right and at the same time uses
right hand to shove partner A's right hand to the right side of his head
with a force neither too weak nor too strong, so that partner A's hand
will be led off the mark; as a follow-up, partner B pushes right hand
towards partner A's face. Partner A turns torso to the right to shove
partner B's right hand away, then turns palm again and moves it
forward and downward to push and press partner B's right ribs. (Fig 4-
3-10, 4-3-11, 4-3-12)

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Fig 4-3-10

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Fig 4-3-11

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Fig 4-3-12

They can practice these movements repeatedly, pushing hands in

vertical circles. They can push with right and left hands alternately,
changing leg movements accordingly.

3. Push both hands in horizontal circles

1) After the two partners have brought their right hands into
contact, each rests left palm on the other's right elbow. (Fig 4-3-13)

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Fig 4-3-13

Partner A turns right palm outward and pushes and presses

partner B's right wrist forward and downward. At the same time he
pushes and presses partner B's right elbow with left hand in the same
direction with the aim of forcing Partner B's right arm against his own
chest to make its movement impossible. This is generally called a
"pressing" force. (Figs 4-3-14, 4-3--15)

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Fig 4-3-14

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Fig 4-3-15

Partner B cushions partner A's "pressing" force with right arm,

using a force that is neither too weak nor too strong, and draws partner
A's right elbow naturally backward with left hand; partner B bends left
leg slightly, shifts weight backward, with chest slightly drawn, and at
the same time turns torso to the right and uses right arm to lead partner
A's "pressing" force to the right so as to defeat its purpose. This is
generally called a "neutralizing" force. (Fig 4-3-16)

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Fig 4-3-16
2) Partner B rests right palm on partner A's right wrist, and at the
same time presses both palms forward and downward. (Figs 4-3-17, 4-
3-18)

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Fig 4-3-17

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Fig 4-3-18

The purpose and movements are the same as partner A's as

described in 2). When partner A neutralizes partner B's force or vice
versa, their movements are the same. (refer to Figs 4-3-13, 4-3-14, 4-3-
15, 4-3-16, 4-3-17, 4-3-18)
This exercise can be repeated over several times.

Push Hands in Fixed Position

1. Preparatory position: see Fig 4-3-2.

2. Movements
1) Ward off: Partner A and partner B cross their right hands,
exerting a force that is neither too weak nor too strong. (Fig 4-3-19)

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Fig 4-3-19

2) Deflect: Cushioning the force from partner B's right hand with
his own, partner A draws right arm backward, rests right palm on
partner B's right wrist; at the same time, he rests left hand on partner
B's right elbow and, following the oncoming force from partner B,
bends left leg, draws in hips, turns waist to the right and uses both
hands to draw partner B's right arm so as to deflect his force to the
right. (Fig 4-3-20)

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Fig 4-3-20

3) Push: Following the direction of partner A's deflecting force,

partner B slightly bends right leg, shifts weight slightly forward, and at
the same time rests left palm on the inside of right arm and uses right
forearm to push forward at partner A's chest, with the aim of nullifying
his deflecting force and changing its direction and at the same time
rendering partner A's hand unmovable in front of his chest. (Fig 4-3-
21)

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Fig 4-3-21

4) Press: Following the direction of partner B's oncoming force,

partner A bends left leg, draws in chest, and turns waist to the left and
draws hips in; at the same time he presses partner B's right arm
downward and leftward with both hands to neutralize his pushing
force. Immediately following this, partner A moves right hand to
partner B's left elbow, while moving left hand up to partner B's left
wrist; then he pushes and presses downward and forward with both
palms. This is generally called a "pressing" force (Fig 4-3-22)

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Fig 4-3-22
5) Partner B again cushions partner A's pressing force with left
arm, using a force that is neither too weak nor too strong; he counters
partner A's left hand with the back of his own left hand, while right
hand moves from below to the right to rest on partner A's left elbow.
At the same time, he shifts weight backward, bends left leg and turns
torso slightly to the left and uses left arm to ward off partner A's
pressing force (but not to draw it directly backward), and then uses
both hands to lead partner A's left arm slightly upward to the left,
thereby assuming a deflecting posture. (Fig 4-3-23)

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Fig 4-3-23

6) Following the direction of partner B's deflecting force, partner

A, in order to keep his balance, moves right hand away from partner
B's left elbow to rest it on the inside of his own left elbow and, with
both arms rounded, pushes forward at partner B's chest, thereby
assuming a pressing posture (Figs 4-3-24, 4-3-25)

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Fig 4-3-24

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Fig 4-3-25

7) Following the direction of partner A's push, partner B draws in

chest, turns waist to the right and draws in hips to assume a pressing
posture (Figs 4-3-26, 4-3-27)

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Fig 4-3-26

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Fig 4-3-27

8) While partner B presses forward, partner A wards off the

oncoming force with right arm, his left hand moving from below to
rest again on partner B's right elbow and his torso turning to the right.
At this point, partner A changes to a deflecting posture and partner B
to a pushing posture (Fig 4-3-28)

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Fig 4-3-28

9) Change hands in fixed position: When partner B pushes right

arm towards partner A's chest (refer to Fig 4-3-21), partner A does not
employ the movement of pressing forward, but making use of partner
B's pushing force, leads partner B's hand along with his own, and at
the same times uses right hand to draw partner B's left elbow, turning
torso slightly to the left (Fig 4-3-29)

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Fig 4-3-29

When partner B's left arm is deflected by partner A, he should

change naturally to the movement of pushing left arm, with right leg
still bent at knee. (Fig 4-3-30)

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Fig 4-3-30
When partner A neutralizes partner B's pushing force and changes
to the movement of pressing, partner B again moves left hand from
below to rest on partner A's right elbow, with body sitting backward, to
deflect partner A's right arm. Partner A then changes naturally to a
pressing posture. (Fig 4-3-31)

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Fig 4-3-31

Explanatory notes:
The law governing pushing hands in fixed position (without
taking steps) is: When partner A deflects, partner B pushes; when
partner B pushes, partner A presses; when partner A presses, partner B
wards off and changes to deflecting movement once again.
Do not stress the use of force. What is important is to increase the
range of movement of your body and arms. When you are pushed
hard, you may accommodate and neutralize the oncoming force by
assuming a sitting posture with legs bent at knee and the heel of front
foot raised. Do not resist or brush aside your opponent's push
vigorously; nor should you retreat unless you are pressed to such an
extent as to be unable to neutralize the oncoming force. Even then you
should not retreat so far as to be totally disengaged from the opponent.
After a period of practice, you will be able to stand firm, move
with great amplitude and respond to the opponent's actions naturally
and effectively. Thus a solid foundation will be laid for learning the
exercises with steps.

Push Hands with Steps

1. Three steps forward and two steps backward
1) Starting from the position shown in Fig 4-3-1, partner A takes
a step forward with left foot while partner B places right foot on the
outside. They cross left hands, while partner A's right hand rests on the
inside of his own left arm and partner B's right hand touches partner
A's left elbow. Partner A uses left arm to do the pushing movement
and partner B performs the pressing movement. (Fig 4-3-32)

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Fig 4-3-32

2) Partner B takes the first step forward with right foot and places
it by the inside of partner A's left foot. Partner A uses right hand to
take on partner B's right hand above his own left forearm and rests left
hand on partner B's right elbow. At the same time partner B presses
partner A's right arm with both hands. (Fig 4-3-33)

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Fig 4-3-33

3) Partner A moves left foot to take the second step backward

while partner B, following partner A's retreating step, takes the second
step forward with left foot and places it by the outside of partner A's
right foot, ready to change to a pushing posture. (Fig 4-3-34)

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Fig 4-3-34

4) Partner A takes the second step backward with right foot and at
the same time leads partner B's right arm to the right with both hands
and turns body to assume a deflecting posture. Following partner A's
deflecting movement, partner B takes the third step forward with right
foot and places it by the inside of partner A's left foot, with right leg
bent at knee and both arms pushing onward. Partner A slightly bends
right leg, shifts weight backward and draws in hips to assume a
pressing posture. (Figs 4-3-35, 4-3-36)

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Fig 4-3-35

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Fig 4-3-36

5) Taking advantage of partner B's pushing movement, partner A

turns waist slightly to the left; at the same time he takes his first step
forward by lifting left foot and placing it by the inside of partner B's
right foot, while pressing forward with both hands (Fig 4-3-37)

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Fig 4-3-37

6) Partner B withdraws right foot quickly to take the first step

backward and at the same time pulls down right hand to hold partner
A's left elbow and deflect it backward. Following partner B's
deflecting movement, partner A takes the second step forward with
right foot and places it by the outside of partner B's left foot. (Fig 4-3-
38)

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Fig 4-3-38
7) While deflecting partner A's left arm, partner B withdraws left
foot to take the second step backward. Partner A once again moves left
foot to take the third step forward and places it by the inside of partner
B's right foot. Then partner A once again turns to pushing movement
and partner B to pressing movement, resuming the position as in Fig 4-
3-32. (Fig 4-3-39)

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Fig 4-3-39

This exercise requires the advancing side to change from pressing

to pushing movement and the retreating side from warding off to
deflecting movement. While advancing or retreating, both sides should
use a force that is neither too weak nor too strong and should stick to
each other without being separated and repeat the movements over and
over again.

2. Three steps forward and three steps backward

1) Both sides start from the position in Fig 4-3-19, with right foot
in front. Partner A first pushes towards partner B's chest with left arm,
with right hand resting on the inside of left elbow to reinforce the
pushing movement, and with right leg bent at knee. Partner B draws in
hips and chest and does a pressing movement; at the same time he lifts
right foot slightly and places it in front as the first step forward. In the
mean time partner A lifts left foot to take the first step backward. Then
partner B takes the second step forward with left foot and partner A
takes the second step backward with right foot, their arm movements
being the same as those shown in Figs 4-3-32~35. Following this,
partner B takes the third step forward with right foot and partner A
takes the third step backward with left foot. The whole process is:
Partner A changes from pushing to warding off and deflecting and
assumes a pressing posture, while partner B changes from pressing to
pushing movement. (Figs 4-3-40, 4-3-41, 4-3-42, 4-3-43, 4-3--44)

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Fig 4-3-40

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Fig 4-3-41

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Fig 4-3-42

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Fig 4-3-43

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Fig 4-3-44

2) Partner A takes three steps forward, starting with right foot,

while partner B takes three steps backward, starting with left foot.
Partner A changes from pressing to pushing movement, and partner B
from warding off to deflecting and pressing movement. (Figs 4-3-45,
4-3-46, 4-3-47, 4-3-48)

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Fig 4-3-45
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Fig 4-3-46

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Fig 4-3-47

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Fig 4-3-48

3. Big deflecting movements with moving steps

The starting position is the same as the first exercise for basic
movements, with right hands crossed. (Fig 4-3-49)

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Fig 4-3-49

Movements:
1) Partner A turns right hand outward to hold partner B's right
wrist loosely, while left wrist rests on partner B's right elbow. At the
same time he turns left heel outward and moves right foot half a step
backward to the side of left foot, turning torsos slightly to the right to
do a deflecting movement, shifting weight slightly forward. (Fig 4-3-
50)

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Fig 4-3-50

The exercise may also be done with partner A executing the

deflecting movement and partner B moving right foot half a step
forward
2) Partner A follows up by turning body further to the right and
moving right foot a step backward to the right with both legs bent at
knee while continuing with the deflecting movement, so as to force
partner B to move his left foot a big step forward and lean his body
forward in order to maintain his balance. (Fig 4-3-51)

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Fig 4-3-51

3) Following partner A's deflecting movement, partner B takes

another step forward with right foot and places it by the inside of
partner A's left foot, shifting weight slightly onto right leg; at the same
time he rests left hand on the inner side of right arm and leans towards
partner A's chest with the force of the right shoulder. (Fig 4-3-52)

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Fig 4-3-52

4) Following partner B's leaning movement, partner A first rotates

left forearm outward to ward off the oncoming force and turns torso
slightly to the left to neutralize partner B's leaning force; next he draws
in chest, turns waist to the left, shifts weight onto right leg, as hands
change from deflecting to pressing movement—with left hand pressing
partner B's left hand downward while right hand pressing partner B's
left elbow; then he takes a quick step forward with left foot to place it
by the inside of partner B's right foot. (Fig 4-3-53)

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Fig 4-3-53
5) Following partner A's pressing movement, partner B uses the
back of left hand to take on partner A's left hand, disengages right arm
to rest it across partner A's left elbow; at the same time he moves right
foot backward to the side of left foot, turning torso slightly to the left
and changing from leaning to deflecting posture. Partner A still keeps
left foot in front, bending left leg slightly and shifting weight a little
forward. (Fig 4-3-54)

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Fig 4-3-54

6) Partner B turns body to the left by moving left foot a step

backward to the left, with both hands continuing the deflecting
movement—left hand holding partner A's left wrist loosely and right
wrist resting on his left elbow. Following partner B's deflecting
movement, partner A takes a big step forward with right foot, shifting
weight slightly forward onto right leg. (Fig 4-3-55)

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Fig 4-3-55

7) Partner A moves left foot another step forward and places it by

the inside of partner B's right foot, shift weight slightly forward onto
left leg and at the same time rests right hand on the inside of left arm
and leans towards partner B's chest with the force of left shoulder. (Fig
4-3-56)

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Fig 4-3-56
In the above movements, the two partners are regarded to have
completed a "cycle" when each has moved forward and backward
once. To repeat the cycle, partner B moves right foot forward and starts
pressing, while partner A retreats once again and changes to
deflecting. The cycle can be repeated several times. (Figs 4-3-57, 4-3-
58)

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Fig 4-3-57

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Fig 4-3-58

When partner B closes up, partner A moves left forearm

downward to neutralize the leaning force and at the same time quickly
strikes out at his face with right palm. Partner B raises right arm to
take on partner A's right hand and grasps his wrist lightly, while his
left resting wrist on partner A's right elbow. At the same time he turns
body to the right, drawing back right foot to the side of left foot and
starting a deflecting movement with both hands. Partner A receives
partner B's deflecting force and shifts weight slightly forward, moving
right foot towards partner B's feet. (Figs 4-3-59, 4-3-60, 4-3-61)

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Fig 4-3-59

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Fig 4-3-60

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Fig 4-3-61

8) Partner B turns body to the right and takes a sidestep with right
foot, while both hands continue the deflecting movement. Led along
by partner B's deflecting force, partner A takes a big step forward with
left foot, shifting weight slightly forward; then he takes another step
forward with right foot, placing it between partner B's feet. At the
same time he rests left hand inside right arm and pushes both arms at
partner B's chest. (Figs 4-3-61, 4-3-62)

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Fig 4-3-62

The footwork in Figs 4-3-59, 4-3-62 is basically the same as that

in Figs 49-56. The only difference is that in the latter case, partner A
deflects partner B's right arm and partner B deflects partner A's left
arm, and the method for a changeover lies in taking a quick step
forward to turn deflecting to elbowing and then to pressing so as to
neutralize the opponent's leaning force. In the former case, the aim of
deflecting is to bend the opponent's right arm, and the key for a
changeover lies in hitting at face with right palm.
In case partner A closes up on partner B, the latter may hit at the
former's face with left palm. Then partner A uses left hand to hold
partner B's left wrist loosely and turns body to the left, changing to a
deflecting posture. Partner B moves right foot forward and closes up
on partner A's chest with left arm. Following this, each side will hit at
the other's face with left palm and have their left arms deflected. (Figs
4-3-63, 4-3-64, 4-3-65, 4-3-66)

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Fig 4-3-63

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Fig 4-3-64

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Fig 4-3-65

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Fig 4-3-66
Chapter Five
Qigong Health Caree

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Ⅰ Relaxation Qigong
Relaxation Qigong is a kind of Qigong exercise based on
relaxation and stillness, including Patting-and-striking Relaxation,
Partial Relaxation and Three-line Relaxation.

1.Patting-and-striking relaxation
The doctor pats the patient or the patient pats himself downward
from the head to the feet. The sequence goes from the head (relax) →
neck (relax) → shoulders (relax) → arms (relax) → hands (relax) →
back and waist (relax) → chest and abdomen (relax) → thighs (relax)
→ shanks (relax) → feet (relax). Utter the word "relax" while patting
and relax wherever the patting goes.

2. Partial relaxation
Take the body as several sections and relax them one by one in a
downward direction under the guidance of mind intension, transversely
from the head to the feet. The usual sequence is from the head (relax)
→ neck (relax) → shoulders (relax) → arms (relax) → hands (relax)
→ chest and back (relax) → waist and abdomen (relax) → thighs
(relax) → shanks (relax) → feet (relax). The mind is focused on the
section to be relaxed. Then silently read the word "relax" 2-3 times
before shifting the mind-intension to the next section. Repeat the
above procedure 3 times.
3. Three-line relaxation
The three lines refer to the following imaginary lines that begin at
the head and end at the feet, running downwards respectively along the
two sides, the front, and the back of the body. Keep mind
concentration on the part of the body to be relaxed, saying stillness
silently while inhaling and saying relaxation silently while exhaling.
The First Line (The Side Line)
Relax downwards from both sides of the head (relax) → both
sides of the neck (relax) → shoulders (relax) → upper arms (relax) →
elbow joints (relax) → forearms (relax) → wrist joints (relax) →
palms (relax) → ten fingers of both hands (relax). Finally concentrate
the mind on the tips of middle fingers for 1-2 minutes.
The Second Line (The Front Line)
Relax downwards along the front line of the body from the face
(relax) → neck (relax) → chest (relax) → abdomen (relax) → thighs
(relax) → knees (relax) → shanks (relax) → insteps (relax) → ten toes
of both feet (relax). Finally concentrate the mind on the big toes of
both feet for 1-2 minutes.
The Third Line (The Back Line)
Relax downwards along the back line of the body from the
occiput (relax) back side of the neck (relax) upper back (relax) lower
back (relax) back sides of both thighs (relax) popliteal fossae (relax)
back sides of both shanks (relax) heels (relax) soles (relax). Finally
concentrate the mind on yongquan acupoint for 3-5 minutes.
Relax your body following the above three lines 3 times.
If a certain region or part of the body still has muscular tension,
relax downwards once again so as to fulfill the purpose of whole body
relaxation.
No matter which relaxation method you use, concentrate your
mind on the abdominal dantian in the end and breathe naturally for 3-5
minutes.

4. Points for attention

(1) Posture
Any of the walking, sitting, standing and lying postures can be
adopted, among which the regular sitting posture, the supine lying and
natural standing are most frequently assumed.
(2) Breathing Method
Usually, the exercise of breathing is not stressed in Relaxation
Qigong. You could just breathe naturally and transit natural breathing
to abdominal respiration gradually. Say "stillness" silently while
inhaling, and say "relaxation" silently while exhaling. In this way, you
may enter the realm of relaxation and achieve stillness.
(3) Mind-intention
The mind-intention follows a downward sequence when doing
Relaxation Qigong, i.e. from the head to the feet, and finally reaches
the yongquan acupoint on the sole for the purpose of guiding qi to
move downward from the head. In the closing form, guide qi to the
abdominal dantian, concentrate mind on it for a moment, and then
finish the exercise.
(4) Indications
Relaxation Qigong is effective for all chronic diseases, especially
primary hypertension, neurasthenia, etc. Patients with chronic diseases
or beginners who learn Qigong exercise for the purpose of health care
should start from relaxation. It is enough for patients with syndrome of
internal down-going qi to know the basic relaxation methods, since
they are not able to practice for too long of a time. Instead, Health-
Preservation Qigong or Standing Exercise is better for them in the long
term. Partial relaxation should be adopted for shaking off the
weariness after sports, supported by the three-line relaxation method.
(5) Duration of the exercise
The exercise should be practiced for 15-30 minutes for beginners
and can be prolonged gradually after much practice.

Ⅱ Ba-Duan-Jin (Eight Section

Health Exercise)
Ba-Duan-Jin is a popular and widespread method for disease
prevention and longevity, containing both a standing and sitting set of
eight postures each.

Sitting Postures

1. Refreshing the spirit by closing the eyes

Use the cross-legged sitting posture with hands held gently in
front of the lower abdomen. Center mind in dantian and adjust
yourself gradually to abdominal breathing. Relax the body and spirit
naturally for 3-5 minutes. (Fig 5-2-1)

Fig 5-2-1

2. Tapping the teeth

Tap the teeth 36 times and slowly swallow the saliva produced.
Then cross fingers and hold hands up slowly. Passing the calvaria,
place your hands on the occipital. Press forward with both palms
clinging tightly to the occipital and the occipital pushed backward with
force. Relax, press, relax and press for approximately a dozen times.
Coordinating the actions with breathing, inhale while pressing and
exhale while relaxing. (Fig 5-2-2)

Fig 5-2-2

3. Beating the heavenly drum

Place palms over ears with index fingers facing each other and
clinging to the yuzhen acupoints on the sides of the head. Make middle
fingers and index fingers crossed with index fingers on top. Then slide
them down suddenly and forcefully to tap the yuzhen acupoints,
producing a sound in the ears which resembles the beating of a drum.
Tap 24 times simultaneously on the left and right sides and thereupon
release both palms from ears. (Fig 5-2-3)

Fig 5-2-3

4. Shaking the head, resonant gargling,

swallowing the saliva
Lift hands upward and put them down in front of chest and rest
them at the root of thighs. Cross your fingers with palms facing
upward. With head muscles in tension, shake your head leftward and
rightward 24 times respectively. (Fig 5-2-4)

Fig 5-2-4
Then move the tongue as if gargling 36 times, making a gargling
sound in the mouth. As the saliva increases, swallow it in three gulps.
Guide it down by mind-intension into lower dantian and center mind
there for a moment.

5. Rubbing the palms and the back

Sit up straight and breathe deeply with nose. Settle qi in the
abdominal dantian with breath holding for a moment. Avoid
suffocation. As soon as there is warm feeling in the abdomen, rub
hands warm and massage shenyu acupoints on the sides of waist for
about 20 times in a fast rhythm. Use mind-intention to guide qi, for the
two going together will help to increase the warmth of the abdomen.
Then exhale slowly with your nose. If you feel excessively warm,
relax the mind-intension or adjust breathing to cool it down. (Fig 5-2-
5)

Fig 5-2-5
6. Revolving the hands
Sit with legs stretching straight. Lift both hands from waist to
chest with fingers naturally apart and slightly bent. Revolve the hands
for 36 times and then reverse the movement. Keep your legs straight.
As hands revolve, the upper body moves forward and backward in a
narrow range. (Fig 5-2-6)

Fig 5-2-6

7. Holding up hands and pulling toes

Fingers interlocked, turn over palms with the center facing
downward. Move in an upward arch until the hands reach above the
crown of the head. With palms facing upward, exert your strength to
push the hands up for 3 or 9 times and hold the posture for a moment.
Then separate hands, bend forward and grasp the toes while keeping
knees straight. Repeat the movement 11 times and then cross your legs
and sit straight. (Fig 5-2-7)

Fig 5-2-7
8. Swallowing the saliva again
Close eyes and sit up straight, waiting the saliva to come (or
move your tongue around inside your mouth to produce saliva). Gargle
resonantly and swallow the saliva in three gulps. Repeat it 3 times.
Then shrug your shoulders 20 times and swing your hands forward and
backward for 24 times. Finally center mind in dantian adopting
abdominal breathing. (Fig 5-2-8)

Fig 5-2-8

Standing Postures

1. Both hands holding up the sky

Starting Position
Stand naturally with feet shoulderwidth apart and the hands
hanging on sides naturally.
(1) Pose your hands as if you are holding something, palms facing
upward, fingers of each hand pointing to each other. Slowly raise your
hands from abdomen to chest height. Turn over hands with palms
facing downward. Then forearms rotate inward and bring hands above
the crown of head. Fully stretch up arms as if holding up the heavens.
Simultaneously rise up on the toes and inhale. (Fig 5-2-9)
Fig 5-2-9

(2) Arms rotate outward, making palms facing each other. Lower
both arms down in front of the body to both sides. Simultaneously
return your feet to a flat footed position and exhale. Repeat the
procedure 6 times.

2. Drawing the bow from both sides

(1) Step out with left foot into a horse-ride stance. Cross forearms
at chest level, left in front of right. Extend left arm out to the left with
forefinger pointing forward, thumb stretched back, and other fingers
slightly bent. Turn head to the left and look at left fingers. At the same
time right arm moves out to the right keeping elbow bent and right
hand clenched as if drawing a bow. (Fig 5-2-10)
Fig 5-2-10

(2) Open both fists and put down hands sideways, withdrawing
the left foot to return to the starting position.
(3) Step out with right foot into a horse stance. Repeat
movements in (1), reversing "right" and "left."
(4) Repeat movements in (2), reversing "right" and "left."
Repeat the procedure 6 times. Coordinate your movement with
breathing. Inhale when drawing the arms up and exhale when returning
to the starting position.

3. Raising one arm to regulate the spleen and

stomach
(1) Raise your hands to chest height. Draw left hand up overhead
with palm facing upward as holding up the sky, fingertips pointing to
the right. At the same time, press right hand downward to the side of
right hip with palm facing down and fingertips pointing forward. (Fig
5-2-11)
Fig 5-2-11

(2) Rotate left arm outward and down in front of the body with
palm facing back. At the same time, move right arm upward in front of
body so that both arms cross in front of chest with right arm inside.
Raise right hand overhead with palm facing upward like holding up the
heavens and fingertips pointing to the left. Left hand is simultaneously
pressed downward to the side of left hip with palm facing down and
fingertips pointing forward.
Repeat the whole procedure 6 times. Inhale while lifting the arm
and exhale while lowering the arm. Exhale when both hands are in
front of chest and inhale when the arms are apart. Cross both hands in
front of chest and lower them down sideways simultaneously to finish
the form and assume the starting position.

4. Wise owl gazing backwards or looking back

(1) Inhale while slowly turning head to the right side as far as
possible and look back as much as possible. (Fig 5-2-12)
Fig 5-2-12

(2) Then exhale and turn to the original position.

(3) Repeat movements in (1), reversing "right" and "left."
(4) Repeat movements in (2), reversing "right" and "left."
Repeat the whole procedure 6 times.

5. Swaying the head and swinging the buttocks

(1) Assume a horse stance and place palms on thighs with thumbs
pointing backward. Look down and lean the upper trunk forward.
Inhale while swaying the head to the left and swinging the buttocks to
the right, aiding the movement by stretching left leg and arm. (Fig 5-2-
13)
Fig 5-2-13

(2) Exhale while returning to the starting position.

(3) Repeat movements in (1), reversing "right" and "left."
(4) Repeat movements in (2).
Repeat the whole procedure 6 times.

6. Both hands holding the feet

(1) Stand straight. Bend over slowly and touch toes with hands
(touch ankles or knees if toes can not be reached), keeping legs
straight; keep head up slightly. Inhale at the start of the bend. (Fig 5-2-
14)
Fig 5-2-14

(2) Exhale while returning to the starting position.

(3) Inhale while placing hands on the lower back, bending
backward and stretching as far as you can.
(4) Exhale while returning to the starting position.
Repeat the whole procedure 6 times. You might find it difficult to
coordinate the movement with respiration. Therefore, start practicing
with natural breathing and gradually transmit to the coordinated
breathing as required.

7. Clenching fists and glaring fiercely (or angrily)

(1) Take a horse stance with hands tightly clenched with palms
facing upward at waist level. Punch slowly with right fist while
rotating right arm until palm faces downward. Glare straight ahead and
exhale. (Fig 5-2-15)
Fig 5-2-15

(2) Inhale while withdrawing the right fist beside the waist. Glare
straight ahead.
(3) Repeat movements in (1), reversing "right" and "left."
(4) Repeat movements in (2), reversing "right" and "left."
Repeat the whole procedure 6 times and then return to the starting
position.

8. Bouncing on the Toes

(1) Inhale while raising the heels and stretching up on the toes.
Try to apply maximum strength to the upward push. (Fig 5-2-16)
Fig 5-2-16

(2) Exhale while lowering the heels and returning to the starting
position.
Repeat the whole procedure 6 times.

Efficacy of Ba-Duan-Jin and Points for

Attention
It's convenient to practice Ba-DuanJin, be it in the fresh air in the
early morning or in bed before going to sleep. The times and contents
of practice are also flexible varying with specific circumstances.
Exhale with nose while practicing the sitting postures. Continuous
practice (3 times every day) would promote the smooth circulation of
blood and balance yin and yang. To achieve a better result, it can be
combined with 20 minutes' static exercises under the guidance of
minor-celestial-circle circulation method. The standing postures play
an effective role in regulating the spleen and stomach as well as the
triple energizer, expelling the heart-fire, and reinforcing the loins and
kidneys so as to build up strength in an all-round way.
Beginners should first learn the postures well and then coordinate
them with breathing and mind-intention. Only by the combination of
the three could the efficacy of the exercise be promoted. The principle
of "relaxing the body and spirit naturally" should be followed
throughout the practice. Motion and stillness combing together would
help to develop both spiritually and physically. Besides, practitioners
should remember to center the mind in dantian for a moment and
breathe naturally ten times before ending the exercises.
Ⅲ Five-Animal Play (Wu-
Qin-Xi)
As a kind of therapeutical exercise based on the theories of
traditional Chinese medicine, Five-Animal Play must be performed
with a tranquillized mind, relaxed body and mobilized muscles and
joints. Breathing must be deep, soft and even. The will leads the qi to
circulate through the body.
Hua Tuo's original set of Five-Animal Play is long extinct, but
many different schools have appeared over the centuries. The
following set was recently compiled by Zhou Nian-Feng, associate
professor at Tianjin Institute of Traditional Chinese Medicine, with
extensive reference to historical documents and existing routines. With
its simple movements, it is easy for beginners to learn. The amount of
exercise for each section may vary from person to person according to
his health condition. Persistent regular practice has proved wholesome
for improving one's health.

Bear Play
Opening posture: Stand upright with feet shoulder-width apart,
arms hanging naturally. Take 3-5 deep breaths. (Fig 5-3-1)
Fig 5-3-1

l) Bend right knee with right shoulder protruding forward and

downward, right arm dropped. At the same time, protrude left shoulder
backward and outward, left arm raised a little. (Fig 5-3-2)

Fig 5-3-2
2) Bend left knee with left shoulder protruding forward and
downward, left arm dropped. At the same time, protrude right shoulder
backward and outward with right arm raised a little. (Fig 5-3-3)

Fig 5-3-3

Repeat these movements.

Tiger Play
Opening posture: Stand upright with feet together, arms hanging
naturally, neck held erect, eyes looking ahead, mouth closed and tip of
tongue lightly touching hard palate. Keep whole body relaxed without
protruding chest or hunching back. (Fig 5-3-4)
Fig 5-3-4

1. Left style
l) Bend both knees slowly, shifting body weight onto right leg and
raising left heel close to right ankle, ball of left foot on floor. At the
same time, clench both hands and raise them to waist height, palms up
and look forward to the left. (Fig 5-3-5)
Fig 5-3-5

2) Take a step forward with left foot to the left front and then half
a step with right foot in the same direction, with heels about 1ft apart,
shifting weight onto right leg, ball of left foot on floor to form a left
"empty stance." At the same time, raise fists with knuckles facing
outward until they reach mouth level, where they are unclenched and
pushed forward at chest level, palms facing forward and thumbs
pointing at each other. Look at left forefinger. (Fig 5-3-6)

Fig 5-3-6

2. Right style
1) Bring right foot to left foot, with right heel off floor and both
knees bent a little. At the same time, clench both hands and withdraw
them to waist height, fists palms-up. Look forward to the right. (Fig 5-
3-7)
Fig 5-3-7

2) Repeat movements in 2) for left style, reversing "right" and

"left." (Fig 5-3-8) Alternate left and right in exercise.

Fig 5-3-8

Ape Play
Opening posture: Same as that for Tiger Play.
l) Bend both knees slowly and take a light step forward with left
foot. At the same time, raise left hand to mouth level where it moves
forward as if to grasp something and turns into a claw at last, wrist
curved naturally downward. (Fig 5-3-9)

Fig 5-3-9

2) Take a step forward with right foot and half a step with left
foot, heel off floor. At the same time, raise right hand to mouth level
where it moves forward as if to feel for something and turns into a
claw when it is near endposition, wrist curved naturally down-ward,
while left hand withdraws to waist-side. (Fig 5-3-10)
Fig 5-3-10

3) Take a short step backward with left foot, heel on floor, and sit
back, moving body backward as if to take a seat; move right foot a bit
backward, toes touching the floor. At the same time, raise left hand to
mouth level where it moves forward as if to grasp something and turns
into a claw at last, wrist curved naturally downward, while right hand
withdraws to waistside. (Fig 5-3-11)
Fig 5-3-11

4) Repeat movements in 3), reversing "right" and "left." (Fig 5-3-

12)

Fig 5-3-12

5) Repeat movements in 2), reversing "right" and "left." (Fig 5-3-

13)

Fig 5-3-13
6) Repeat movements in 3), reversing "right" and "left." (See Fig
5-3-11)
These may go on as many times as you choose.

Deer Play
Opening posture: Same as that for Tiger Play.
1) Bend right knee and sit back, stretching left leg forward with
knee bent a little and ball of left foot on floor to form a left empty
stance. At the same time, stretch left hand forward with elbow bent a
little and place right hand inside left elbow, both palms facing inward.
(Fig 5-3-14)

Fig 5-3-14

2) Circle both arms counterclockwise in front of chest, left arm in

larger circles. At the same time, circle hips in unison with the arm
movement, as if arms were set in motion by hips, in the manner of "a
deer moving with its tailroot as the hinge."
3) Take a step forward with right foot to form a right empty
stance and place left hand inside right elbow. Circle arms and hips
clockwise.
Repeat these movements.

Bird Play
Opening posture: Same as that for Tiger Play.
1) Take a step forward with left foot and half a step with right
foot, toes on floor. At the same time, raise hands in front of chest and
stretch arms sideways over-head, inhaling deeply. (Fig 5-3-15)

Fig 5-3-15

2) Bring right foot to left foot and drop yourself into a full squat,
lowering both arms to cross them in front of shins with the palm facing
up. Exhale deeply at the same time. (Fig 5-3-16)
Fig 5-3-16

3) Repeat movements in 1), reversing "right" and "left." (Fig 5-3-

17)

Fig 5-3-17

4) Repeat movements in 2), reversing "right" and "left." (Fig 5-3-

16)
This may go on for as many times as you choose.
Chapter Six
Self-Massagee
Self-massage is an important part of Chinese traditional health
care exercises, boasting a long history. It has been developed over the
past thousands of years by many kungfu practitioners and physicians
through their practical experience, along with other accessible and
efficient health care exercises. Based on the specific connection
between zangfu organs, meridians and collaterals, as well as the
important role of acupoints in human body, this exercise helps to relax
the muscles, activate the qi and blood circulation, accelerate the
metabolism and enhance the physiological function by combining
local massage with whole-body massage along meridians, which in
turn contributes to health improvement and disease prevention and
treatment.

Ⅰ Sixteen Tips for Health

Care Massage

1. Combing your hair

Combing your hair and scalp frequently can open up the
circulation of qi and blood in the head and activate central nervous
system, hence helping to gain a sober and healthy brain. Meanwhile,
dizziness, swelling feel in the head and headache can be prevented and
cured.

2. Rolling your eyes

Eyes (including the rim of eye socket) should be pressed, rubbed
and revolved regularly, which will enhance eyesight, prevent and cure
eye diseases.

3. Scrubbing your face

Constantly pressing, rubbing, kneading and scrubbing your face,
from forehead to chin, including both temples and sides of your nose
bridge can get you away from common cold, headache, dizziness,
swelling feel in the head, toothache, stuffy nose and aging.

4. Flicking your ears

If you knead, scrub, shake and flick your ears regularly, or in the
commonly heard expression on "beating the heavenly drum and
scrubbing the helix," your hearing can be sharpened and ear diseases
prevented and cured.

5. Pressing the tip of your tongue against the

palate
Putting the tip of your tongue against your palate can make more
saliva, which helps digestion and concentration for peaceful mental
status.
Old people practicing Taijijian on the square in Shenyang, Liaoning Province, 1986.

6. Tapping your teeth

Tap your teeth frequently, first the lateral teeth, then the front
teeth. By doing so over time, more saliva will be secreted, teeth will
get firmer and healthier, and dental diseases will be prevented and
cured.

7. Swallowing the saliva

Don't spit saliva; instead we should swallow it and use it to digest
foods and build up appetite.

8. Expiring the waste air

The waste air in your body should be expired out. Keep doing this
and breathing in the fresh air through expiration and inspiration
exercise will help cure diseases and built up health.

9. Warming your back

Moving, pressing and rubbing your back regularly to keep it
warm will help circulation of qi and blood in your back and thus cure
and prevent backache and lumbago.

10. Protecting your chest

Most essential visceral organs, for instance the heart, are located
inside your chest, so we should take positive measures such as
expiration and inspiration exercise and massage to prevent lung and
heart problems.
11. Rubbing your abdomen
Abdomen here refers to gastric cavity and the lower abdomen
below navel. A constant massage of this part will promote activity of
stomach and intestines, which in turn contributes to the prevention and
treatment of epigastric pain, abdominal distension, abdominal pain,
indigestion, constipation, neurasthenia, insomnia, etc.

12. Lifting and contracting gudao

Gudao is another name for the anus. The frequent conscious
contraction of it can help consolidate and reinforce the vital essence,
cure deficiency syndromes and diseases due to collapse of qi of the
middle energizer, for instance, spermatorrhea, enuresis, loose stool,
hemorrhoids and prolapse of uterus, etc.

13. Rotating your limbs

The joints of the limbs should be turned frequently, which can
prevent and cure arthritis of the elbow, wrist, knee and ankle.
At the launching ceremony of the first Fitness Day in Beijing on Aug. 8, 2009, 33,996 people

were practicing Taijiquan, which broke the Guiness world records.

14. Scrubbing your sole

Constantly pressing and rubbing yongquan acupoint on your sole
serves as a good cure for hypertension, dizziness, neurasthenia and
insomnia, etc. Better effects can be achieved if the abdomen is
simultaneously pressed and rubbed.

15. Keeping your skin dry

Keep your skin dry for most of the time. Scrubbing the water off
your skin and rubbing skin till it turns red after bathing and washing
your hands and feet will prevent and cure diseases caused by the
invasion of humidity into your body, like common cold and
rheumatism.

16. Don't speak while relieving yourself

Keeping silent with your jaw locked when you are relieving
yourself has the efficacy of reinforcing kidney, strengthening teeth,
preventing and curing tooth diseases.

Ⅱ Commonly Adopted Self-

Massage

1. Patting the skullcap and rubbing baihui

acupoint
As the headquarters of the body, calvaria (skullcap) are the source
of all yang meridians and the cradle of the entire cerebrocentric
nervous system. Baihui acupoint sitting at the center of the head-top is
the meeting point of all collaterals. Being a crucial point of keeping
physically strong and spiritually calm, it is effective in refreshing the
mind, expelling pathogenic cold, removing excessive yang from the
liver, and lifting the sinking of yang-qi and plays a supplementary role
in treating various deficiency and excess syndromes.

2. Scrubbing the bridge of nose and pressing

taiyang acupoint
Knead and scrub both sides of the bridge of the nose; knead and
press yintang, taiyang, renzhong, fengchi acupoints, etc. This method
can be used for the prevention and treatment for diseases and
syndromes like common cold, headache, dizziness, toothache and
epistaxis (nosebleed).

3. Pressing fengchi acupoint and scrubbing the

coccyx and rumpbone
Fengchi acupoint sitting in the depression of the lateral sides of
the two great muscles and tendons on the back of the neck is an
important acupoint in the gallbladder meridian. Pressing fengchi
acupoint with both thumbs and scrubbing the coccyx and rumpbone
with both palms are effective in curing such diseases as neurasthenia,
insomnia, hypertension, headache, dizziness, etc.

4. Grasping the mid-shoulder acupoint and

pinching the nape
The mid-shoulder refers to jianjing acupoint while the nape to the
portion between back hair line and dazhui acupoint, including Du
meridian and the great muscles and tendons on its lateral sides. This
method can help regulate yang-qi in the whole body, prevent and cure
diseases like pain in shoulder, back or nape, stiff neck, fever, etc.

5. Rubbing the chest and pressing the back

Rubbing the chest means pressing and rubbing the portion around
the pit of the stomach. "Back" here refers to the spinal column (of Du
meridian) and the region on its sides, 6th-11th vertebra and its lateral
acupoints in particular. Rubbing the chest can cure chest distress,
costalgia, palpitation, shortness of breath, etc. while pressing the back
acupoints can function as the treatment to diseases like pain in the
upper abdomen.

6. Pressing feishu and gaohuang acupoints and

pinching the front side of the neck
The front side of the neck refers to the throat and the muscle and
tendon on its sides. Kneading, pressing, pinching and grasping both the
acupoints can help cure diseases like common cold, cough, asthma,
pain in the throat, vomiting, as well as various deficiency syndromes.

7. Pinching the gastric cavity and squeezing the

region surrounding the navel
The gastric cavity mainly refers to zhongwan acupoint and its
surrounding region, including Ren, stomach and kidney meridians.
Pinching and squeezing this part serves as the cure for pain in the
gastric cavity and the upper abdomen, vomiting, diarrhea, constipation,
etc.

8. Rubbing dantian and pinching mamipura

chakra
Rubbing dantian (the abdomen region below navel) has favorable
effects in treating indigestion, abdominal distension, diarrhea,
constipation, spermatorrhea, impotence, prospermia, dysmenorrhea,
metrorrhagia and metrostaxis, morbid leukorrhagia, hypertension,
neurasthenia, insomnia, etc. After rubbing dantian, pinch the
mamipura chakra for several minutes to end the procedure.
Students from the No.3 Experimental Primary School in Linyi, Shandong province are

practicing neck self-massage.

9. Pressing yaoyan and scrubbing shenshu

acupoint
Yaoyan is in the depression in the lower part of the back on both
sides of the lumbar vertebra. Shenshu acupoint also sits in this region.
Regularly kneading and pressing yaoyan and scrubbing shenshu
acupoint (including the mingmen acupoint between the kidneys) can
help prevent and cure lumbago and back soreness and pain, strengthen
waist and nourish kidneys, and has good effect on diseases like
irregular menstruation, morbid leukorrhagia, spermatorrhea, etc.
10. Heavily-pressing zusanli and point-knocking
hegu
Zusanli and hegu are important acupoints of Foot-Yangming and
Hand-Yangming meridians. Pressing, kneading and rubbing these two
acupoints with different forces can cure cold (including flu), headache,
toothache, tonsillitis, as well as diseases of the stomach and intestines.

11. Scrubbing, kneading and revolving elbows

and knees
Elbows here refer to the posterior protrusion at the elbow joint
while knees to the anterior protrusion to the knee joint. Kneading,
scrubbing and revolving elbows and knees can strengthen the arms,
prevent and cure inflammation of the arms and olenitis. Applying this
method to the knees can strengthen the legs, prevent and cure
gonarthritis.

12. Pinching the depressions anterior to the elbow

joint and grasping the popliteal fossae
The three yin meridians of hand runs through the anterior
depressions to the elbow joints while Foot-taiyang meridian runs
through the popliteal fossa. Pinching and grasping the former can help
treat upper limbs soreness and pain, scapulodynia, laryngalgia,
heatstroke, vomiting, etc. Pinching and grasping the latter is effective
to lower limbs soreness and pain, abdominal pain, diarrhea,
laryngalgia, heatstroke, lumbago, etc. In addition, patting and pressing
the forearms and calves can make the flow of qi and blood go
downward, which is effective to the prevention and cure of
hypertension.

13. Kneading the lateral malleolus and nipping

the heels
Three yin meridians of foot and yang meridians of hand run
through the surrounding region of the medial and lateral malleolus
while Foot-taiyang and kidney meridians pass the heels. Clinical
experience proves that pressing, kneading, rubbing, pinching and
squeezing the lateral malleolus (and its surrounding acupoints) has the
function of calming down all nerves, helping regain keen
consciousness and induce resuscitation. As a cure for various pain and
inflammation syndromes, it is especially effective to headache,
toothache, abdominal pain and lumbago.

14. Rubbing laogong and scrubbing yongquan

points
Sitting on the palm, laogong, a crucial acupoint of heart meridian,
plays the role of clearing away heart-fire, removing heat from the
blood, removing dampness, easing the mind and regulating the
stomach. The acupoint is also a key point for refining, accumulating,
circulating and exiting the outer qi. Yongquan, whose function has
been given specially regarded to by kungfu practitioners of past ages,
is an acupoint of the kidney meridian on the sole, with the function of
clearing away the heat and fire and helping to regain keen
consciousness and calm down. Rubbing yongquan acupoint on the sole
and laogong acupoint on the palm can give play to the dual function of
both acupoints, which has favorable supplementary effect in treating
diseases like hypertention, neurasthenia, insomnia, dizziness,
spermatorrhea, etc. Continuous and perseverant practice will
contribute to the coordination between the heart and the kidney
Each time practitioners can select a few from the above-
mentioned fourteen self-massage methods in accordance to their
physical condition. A top-down sequence should be followed in the
course of practice no matter how many methods are selected. In
addition, mind-intension should be concentrated on the region or
acupoint that is point-knocked, pressed with difference forces, or
rubbed, so as to achieve the state of "convergence of intension, qi and
strength at the point." This convergence will greatly enhance the
efficacy.

Ⅲ Local and Meridian-

Corresponding Self-Massage
Local and meridian-corresponding self-massage is compiled in
accordance to the specific connection between head, face, chest,
abdomen, limbs and zangfu organs, meridians and collaterals, as well
as yin, yang, qi, blood, that go along all their channels according to
TCM. With the main function of opening meridians and collaterals,
regulating ying and wei, the flow of qi and blood, it contributes to
disease prevention and treatment and health promotion. To enhance the
efficacy, it is recommended to be practiced after the static exercises.
As all yang meridians meet in head and face, all yin meridians meet in
chest and abdomen, and all the twelve meridians linking with zangfu
organs meet, exit, enter and circulate in four limbs, to combine local
massage of head, face, chest and abdomen with the massage along the
meridians of the limbs would achieve better therapeutic results.
Local meridian-corresponding selfmassage consists of five
exercises, which can be practiced under the following instructions.

1. Massaging the head and the face (five sections,

7 times each section)
(1) Resonant gargling, swallowing the saliva and tapping the teeth
Gargle to produce the saliva and swallow it in 3 gulps; tap the
teeth, first lateral teeth and then front teeth.
(2) Rolling and scrubbing the eyes
Open eyes wide gazing far into distance and then turn to the tip of
the nose. Do it alternately. Then scrub the upper side of eye socket
along the eye brow first and then the lower side of it.
(3) Scrubbing and rubbing the face and forehead
Place your palms beside the bridge of the nose and scrub it up and
down. Then rub your forehead with palms leftward and rightward.
(4) Rubbing the vertex and scrubbing the nape
Rub from the forehead to the skull top with palms and then from
the skull top to both sides of the nape.
(5) Beating the "heavenly drum" and rubbing the ear helix
Cover both ears with palms. Place index fingers on middle fingers
and then slip the former continuously to produce a drum-beating
sound. Thereupon rub ears with palms up and down from ear-tip to
ear-root.
2. Massaging the chest and the abdomen
(1) Scrubbing the chest
Pressing and scrubbing the chest downward and rightward. Then
massage in circling rout the jiuwei acupoint below the breastbone.
(2) Scrubbing the abdomen
Scrub the dantian first. Then use left hand to conduct a left-to-
right massage circling the navel in the length between zhongwan and
zhongji acupoints. Convert to a right-to-left massage with right hand.
Then, reverse direction. Thereupon rub the abdomen upward from
pubis to navel.

3. Massaging the limbs (upper limbs to lower

limbs, left to right and outside to inside)
(1) Massaging the upper limbs
Massage along three yang meridians of hand from the lateral side
of the palm to the shoulder and then following three yin meridians of
hand from the shoulder along the inner side of the arm to the hand.
Reverse the hands and repeat the movement.
(2) Massaging the lower limbs
Massage along three yang meridians of foot from lateral thigh to
the feet and then following three yin meridians of foot from medial
side of the ankle up to groin. Coordinate the movement with breathing.
(3) Shaking the hands and kicking with heel
Shake the wrist up and down, left and right for 7 times
respectively. Then lift the tiptoe, kick with heel forcefully and pull
back. Repeat the movement 7 times.
(4) Scrubbing laogong and rubbing yongquan acupoints
After palms are scrubbed warm, rub yongquan on the sole with
laogong acupoint on the palm.

4. Knocking dantian and tapping mingmen

acupoint
Clench both hands and knock dantian with one hand while
tapping mingmen acupoint with the other alternately. Turn your waist
to coordinate with the movement.

5. Closing form
(1) Center mind in dantian and guide inner qi to gather towards it
from all around with both hands.
(2) Take a long breath while lifting anus.
(3) Hold breath for a moment while holding dantian with both
palms facing inward.
Any of the walking, sitting, standing and lying postures can be
adopted while conducting self-massage, among which the sitting
posture are more frequently assumed. However, it is advisable to apply
standing posture to the practice of tapping dantian and knocking
mingmen acupoints. In addition, self-massage may be performed in
four seasons year round. But the method of patting and striking instead
of pressing and scrubbing should be adopted when it is applied to the
chest, abdomen and limbs due to the inconvenience of reaching the
skin with more clothes on in winter. The intensity, times and rhythm
depend on the state of illness and personal constitution.
Glossary 1: Terms of Exercises
continued
Glossary 2: Terms of Meridians
Collaterals Acupoints
continued
图书在版编目（CIP）数据

中国人的健身养生：英文／王开文，曲建梅，孙丽霞编著．—北
京：五洲传播出版社，2011.1

ISBN 978-7-5085-1891-6

Ⅰ．①中… Ⅱ．①王… ②曲… ③孙… Ⅲ．①健身运动－中国

－英文 ②养生（中医）－中国－英文 Ⅳ．①R161.1 ②R212

中国版本图书馆CIP 数据核字（2010）第175794号

Chinese Lifestyle
Chief Editor: Du Zhengming
Planner: Deng Jinhui

CHINESE PHYSICAL EXERCISES AND

HEALTH CARE

Authors: Wang Kaiwen, Qu Jianmei & Sun Lixia

Reviser: Du Zhengming
Executive Editor: Gao Lei
Art Director: Yang Jingfei
Publisher: China Intercontinental Press (31 Beisanhuanzhonglu, Haidian District,

Beijing 100088, China)

Tel: 86-10-82007837
Website: www.cicc.org.cn
Edition: Jan. 2011, 1st edition
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