General Theory of Dynamic Work

"Dynamic Qigong" is integrated into Qigong therapy and is in contrast to "static Qigong". On a relative basis, the functions of the two cannot be separated. Only by unifying their relationship can the method of "moving from movement to stillness" be combined. It is necessary to practice separately to demonstrate the different effects of "movement" and "stillness". This theory, as the old saying goes, is called "the interplay of movement and stillness" and "the interplay of expression and principle". According to this theory, dynamic exercises are the foundation of static exercises and also the right path to enter the field of martial arts practice. Therefore, the Daoist School of Dan has established a general principle for the practice of qi cultivation, focusing on both the dynamic and static aspects of the body. It has also created a very exquisite dynamic exercise method of "moving from movement to stillness", "using stillness to control movement", "using softness to counteract hardness", and "regulating qi and guiding meridians", aiming to achieve the purpose of treating diseases when they occur and strengthening the body when they do not, which is known as curing diseases and prolongs life, as well as treating and maintaining health. The methods of dynamic exercises vary from school to school, with different levels of refinement and strength, each having its own strengths and weaknesses. However, they have completely identical methods and consistent key points. The most important thing is that all the mnemonic rules are based on "Judo". The meaning of "judo" includes the following aspects: First, "the whole body should be soft, like a baby." This means that all the limbs, bones, joints and muscles should be as flexible as a baby. That is to say, all the muscles, bones, skin and flesh of the body, as well as all the "tendons, thighs and joints", should be completely relaxed. There should be no stiffness at all and no force should be used. Second, "The true qi should be gentle and sink down to the dantian." This means that when practicing dynamic exercises, one should store true qi in the dantian, but follow the natural course and not force oneself to practice. Just like a ball, whenever one taps it, it will naturally bounce in response. Never believe the claim of straining the dantian to make it very hard. If one only experiences the stiff method of sinking qi to the dantian but fails to appreciate the gentle taste and effect, and naturally does not know how to operate gently, then the achievement of qi cultivation will inevitably become the "hard bow force" of "external martial arts", which can only exercise the external muscles, bones, skin and flesh, but not the internal organs. Since the opposite of "softness" is "hardness", if one cannot take the path of softness, they will inevitably end up on the path of hardness. We dialectically examine hardness and softness. Only softness can encompass hardness, transform it, and even restrain it. Only softness can lead to flexibility and extension, and remain unbroken for a long time. This is the true "ultimate hardness", that is, the great application of using softness to counteract hardness. Therefore, softness can be equal to hardness, but hardness cannot be equal to softness. We understand the principle of softness and hardness, and thus know that both "internal martial arts" and "external martial arts" are about cultivating qi, but they are different. The functions of practicing martial arts can also be vastly different. Let's make a statistics on those who practice "external skills" and professional athletes. Around the age of forty, most of them fall ill due to injuries to their internal organs caused by earthquakes and can no longer be athletes. This is because they only train the hardness on the outside and do not adopt the exercise method that combines hardness and softness. When it comes to the application of "sinking Qi to the dantian" in judo alone, its summary can be summarized in four mnemonic rules: "ascending, descending, opening, and closing". These four methods, when applied to "appearance" and "visual aspects", are further classified under "breathing and exhalation", and breathing is further divided into two applications: "forward and reverse". The four mnemonic rules of "ascending, descending, opening and closing" are applied to the aspects of "inner self" and "non-form", and are further classified under "consciousness guidance". This method is further divided into two applications: "dividing meridians" and "returning to the origin". Unify the interlocking relationship between the inside and outside, the exterior and the interior, use breathing separately, and adopt the reverse inhalation and exhalation methods to generate the effect of ascending, descending, opening and closing for the flow of qi. The key to this series of operations lies entirely in the lower dantian. That is to say, every inhalation and exhalation starts and ends at the lower dantian. One descending and one ascending, one opening and one closing, all take the lower dantian as their "refuge". The meridians are divided and run, with the lower dantian as the starting point. Guiding the way back to the origin, the lower dantian is the resting place. All these are inseparable from the relationship of the lower dantian, and the lower dantian is the unified main generator. These relationships indicate that "true qi should be gentle" and "qi sinking to the dantian" are "lively and free". Rather than being "rigid and stubborn". The lively and free application is the "Samadhi of Judo" of the inner school. The rigid and persistent persistence is the "hard and forceful force" of the external school. The above summary of "True qi should be gentle and sink down to the dantian" is only sufficient to illustrate its outline, but the essence can be said to be largely covered. As for detailed explanations, please refer to the detailed explanations of the Twelve Villages of Emei. We will not repeat them here. Third, "Breathe gently and continuously." This means that the inhalation and exhalation of breath, the expulsion of the old and the intake of the new, should not be bound by the use of reverse breathing (i.e., reverse breathing) or forward breathing (i.e., forward breathing). Both should meet the requirements of "continuous and unbroken", "seemingly existing yet seemingly dead", that is, the breathing should be adjusted to be fine and long, like a silkworm spinning silk, with continuous inhalation and exhalation without end. This is only in terms of the external appearance of breathing and exhalation. In terms of the internal consciousness guidance combined with breathing and the classification of meridians and origin, it should be like a spider weaving a web. Its rule is that it must first tie the vertical threads that rise and fall up and down, then tie the horizontal threads that open and close left and right. After covering the web in all directions, the spider still returns to the core of the web and lies dormant to deal with the entry of external insects and quickly catch and devour them. This is the same as the situation of circulating the true qi of the dantian to resist the evil qi of external aggression and eliminate diseases. If applied to martial arts, the so-called functions of "listening to the force" and "releasing the force" are exactly this principle. Because they can utilize the "ultimate strength" of judo, they can send their enemies far away. In addition, regarding the breathing of dynamic exercises, there are profound theories and methods. Among the nine "breathing techniques" of the "Nine Qi", they are only limited to the application of "inhalation and exhalation through the mouth". Only after one's skills have become highly proficient can one progress to the method of "inhaling through the nose and exhaling through the mouth". This sequence must not be rushed to 躐等, comrades who hope to study, pay special attention. Fourth, "The movements should be gentle; as the snake moves, the pupa moves." This specifically refers to the practice of dynamic exercises, the formation of postures, and every move and gesture, such as "waving hands and lifting legs", "turning the head and bending the waist", "stretching and bending fingers and palms", "sinking the abdomen and drawing in the chest", all movements must meet the requirement of being "as gentle as having no bones". Every joint and every muscle should be relaxed and move gently, that is, the joints should be connected to each other, the muscles to each other, and the joints to each other. The large joints such as the elbows, arms, thighs, and legs should be like a snake, coiled and graceful, with the feeling of raising the head and swaying the tail. The small joints of the wrist, fingers, spine and neck are like the movement of a pupa, creeping and moving slowly, advancing and retreating. If one can carefully appreciate the spirit of the "snake's movement" and the "pupa's movement", the gentle charm of the movements will not be difficult to delve into. Fifth, "The sense of touch should be soft; water flows through the embankment." This means specifically referring to two factors. The first is the factor of external contact with people and climate, and the second is the factor of internal contact with the convergence and flow of internal organs and meridians. That is to say, the external fist and foot movements, the operation of various postures, the internal breathing, the circulation of meridians and qi, all are unified and combined. The internal and external aspects are consistent. Whether it is the attack of external figures, the invasion of wind and cold, or the obstruction of the internal organs' qi and meridians, the principles and methods of "Judo" are applied to deal with these internal and external tactile causes and operate the "true qi" By applying a flowing impact like water, as if it were a continuous and steady stream, constantly aiming at the obstructions it feels, it exerts a gentle force to overcome hardness, much like the situation of "water flowing through an embankment". Then, the entire body's qi channels will be unobstructed, pathogenic factors will not be blocked, and one can thus cure diseases and prolong life. The main contents of dynamic exercises are based on the principles of judo, as mentioned above. Secondly, it pays attention to the alternation of Yin and Yang qi meridians and the distribution of qi and qi among the five internal organs and six viscera. Under the guidance of the "judo" principles, the movements of each form include the head, neck, shoulders, arms, brachials, elbows, wrists, palms, fingers, spine, scapulae, waist, 膂, buttocks, tendons, thighs, arches, thighs, (bone character + line), tibia, heel, tarsus, toes, chest, flanks, ribs, abdomen, etc. During a single movement, these main parts all undergo certain changes in the flow of qi, which are manifested in the slowness of movement, the amount of flow, the transformation of Yin and Yang, and the intersection of meridians. People who are just beginning to practice martial arts generally feel the "dynamic touch" phenomena such as soreness, numbness, distension, pain, coldness, and heat when experiencing the movement of true qi. As one's skills gradually improve, the taste of self-awareness also develops accordingly. The former soreness, numbness, distension and pain have now transformed into ease and comfort, leaving one feeling refreshed and invigorated. It's like drinking the nectar of enlightenment or gulping down the sweet dew. Even after being tired from work, if you focus on practicing dynamic exercises for a while, the fatigue will disappear. Besides the recovery of your spirit, it will also increase. Based on the above two key points, no matter which school of dynamic exercises one practices, one will reach a very high level. As the saying goes, by externally training the tendons, bones and skin, they will be as firm as gold and steel and as soft as still water, preventing external pathogenic factors from invading and diseases from occurring. If one practices with pure and clear heat, has a thorough understanding of the entire body's qi and meridians, and can act when thinking and stop when thinking, laying the foundation for static practice, one is on the correct path of "returning from movement to stillness". Once one sits down to practice static practice, it will be natural and logical. Then, it can truly guarantee the so-called "obtaining evidence within a limited time". Within a hundred days, one can complete the initial practice of the nine stages. If one practices an additional step every hundred days, it will take no more than three years. The "Nine Stages of Perfection", with profound practice, all diseases can be eliminated and a long life is within reach. When one has reached this level of practice, the so-called goal of "self-interest" has been achieved. In addition, there is another advantage, that is, it lays the technical foundation for "altruism". Note: The original purpose of practicing Qigong in the Dan Taoist school included two goals, namely "self-benefit" and "benefiting others". The self-utilization of Qigong methods was centered on "curing diseases, prolonging life, achieving longevity and long-term vision". Altruism uses medical methods, with the principle of "relieving the suffering of the sick and widely saving sentient beings". These two viewpoints, although they are purely religious thoughts and rich in theocratic overoverdness, still have their merits when viewed from the scientific perspective of treatment and health care. Because the so-called altruism it refers to extending oneself to others, taking the broad masses of the people as the object, including the theory of "people, me, all living beings, and the long-living", and using the methods of treating diseases with medicine as the means to achieve the purpose of altruism, including "burning elixirs, refining mercury, taking pills, powders, ointments, soups, acupuncture, fumigation and washing, guiding and massaging" and other medical and technical methods. The invention and application of this series of theories and technologies are entirely based on "inner scene skills". The various methods obtained through repeated refinement and exploration from both dynamic and static skills have a material foundation and are in line with science. They are the results of comprehensive practice and are extremely valuable. In the "internal vision" method of Congdong Gong, every frame and the entire body are in a state of "snake-like movement and pupal movement". One can experience the connection and dispersion of the tendons, bones, skin and flesh throughout the body, as well as the exchange and perfusion of Yin, Yang, qi and meridians, just like observing lines on the palm. These experiences, based on the "Meridian Theory", He established the theories and meticulous operation methods of the "acupuncture Department", "Orthopedics department" and "Massage department" in the motherland. That is to say, all these theories and methods were summarized from practicing dynamic exercises. Therefore, summarizing the benefits of practicing dynamic gong, apart from its effects in disease prevention, longevity, treatment and health preservation, it is ininseparable from the study of traditional Chinese medicine. Especially in the operation of acupuncture therapy, the technique of connecting and regulating fractures and injuries, and the adjustment of qi and meridians according to (foot radical + qiao) guidance, without in-depth practice of dynamic Gong, one can truly reach a profound level of attainments, and the technical level fundamentally cannot be improved. Based on historical research from literature and the facts we have personally encountered in recent years, we can roughly make a count. It can be said with certainty that all the famous masters and predecessors of past dynasties who are proficient in acupuncture, bone setting, and pressing (foot radical + Qiao) have at least practiced these techniques and have achieved remarkable attainments. Secondly, with the foundation of exercising the muscles, bones and skin through dynamic exercises, one can further practice static exercises. Besides the "internal practice of essence, qi and spirit" which can help cure diseases, prolong life and have therapeutic and health-preserving effects, it also enables a deeper understanding of the "internal scenes", and more precisely grasps the flow and circulation laws of the qi and meridians of the five internal organs and six viscera. It can fully understand and master the non-general laws. Moreover, he has a deep understanding of the seven emotions, six desires, and twelve senses of human beings, including joy, anger, sorrow, happiness, worry, pensiveness, fear, and the eyes, ears, nose, tongue, body, mind, form, sound, smell, taste, touch, and phenomena. Therefore, he is well-versed in the physiological changes of the human body, the circulation of qi and blood, and the smoothness and blockage of qi and blood, as well as the waxing and waning of Yin and Yang in the internal organs. The actual flavors of the "inner scenes" such as the generation and overcoming of the Five elements and the transmission from mother to child can all be proven in the practice of martial arts, and thus combined with theory to diagnose and treat based on syndrome differentiation and apply it in clinical practice, exerting the role of the integration of martial arts and medicine. In the context of alchemy and Taoism, it can achieve their principle of "benefiting others". In terms of medical efficacy, it can be regarded as a highly skilled doctor. In conclusion, although practicing kung fu can be divided into two major categories: dynamic and static, their methods are closely related. Although its functions can be divided into internal and external ones, the effect of curing diseases and prolonging life is the same. Excerpted from: Zhou Qianchuan, "Qigong Medicinal Bait Therapy and Deviation Surgery for Treatment"