Neigong Jing

The transmission of inner strength is very true in terms of the meridians. If one does not know the meridians and forces oneself to apply it, it will be of no benefit but rather detrimental. Those who study medicine must not understand the meridians, let alone practice internal energy. If one does not understand the context and is still practicing shooting with a bow and arrow, it is certain that one cannot do so. If one can follow the inner path and look back to observe it, then both the essence and the function will be complete. The qi flows smoothly from the front to the back, and the two acupoints of Jingchi generate force steadily. The qi is drawn into the dantian, surging up to the life gate, guiding the Du Meridian through the coccyx, straight up from the middle of the spine to the Niuwan, down to the middle of the middle of the alveoli, following the essence of nature, guiding the Ren meridian down to the Chonglou, and then back to the Qi Sea. The two meridians, up and down, rotate like a garden, descending from the front and ascending from the back, in an endless stream. Jing refers to the Jianjing point located in the depression on the shoulder of the foot Shaoyang Gallbladder Meridian. Chi is the Quchi point located in the transverse crease of the head depression of the Yangming Large Intestine Meridian of the hand when it is flexed. The Large Intestine Meridian enters the earth Meridian, where earth generates metal. It is the convergence point of the Shaoyang meridian of the hands and feet, the Yangming Meridian of the feet, and the Yangwei Meridian. It connects to the five internal organs and is the place where the entire body generates energy. The turtle tail raises the qi, the dantian refines the spirit, the qi descends to the sea, and the light gathers in the heart of the sky. The tail of the turtle is the Changqiang acupoint. Gu Dao lifted him gently, and the true qi naturally rose. The Dantian is located within the Chong meridian (ascending to Baihui and descending to the perineum) and the Dai Meridian (the meridian around the waist), within the area below the umbilicus. It is the place where the male semen chamber and the female uterus are located. It regulates breathing, consolidates essence and strengthens the kidneys, and exercises the spirit. The middle of the lower abdomen is the sea of Qi, and the middle of the forehead is the center of Heaven. When the qi is filled inside, its form and light are manifested externally. Once the context is clear, then observe the format. Format is a fixed rule for beginners. Without understanding this, even the context is just empty talk. Raise your head straight, keep your shoulders level and smooth, close your chest, and keep your back level and straight. Straighten the head, raise the neck, and let the collar be slightly relaxed. The face is full and smooth, the jaw is slightly drawn in. The shoulders are relaxed and the elbows are lowered. The lower abdomen is relaxed and the chest is closed. The true essence of this posture lies in the slight contraction of the back and body. The feet are firm and steady, the knees are bent and extended, the crotch is deep and hidden, and the elbows are open and spread. When the feet start to move, the knees should be bent and then extended, and extended and bent. When the knees are forcefully turned inward and the anterior Yin is contracted, the steps can be firm and steady, and the crotch also opens. When the elbows are opened, the ribs on both sides are driven by the qi meridian of the gallbladder, and the ribs are also opened. Having understood the format, let's talk about the key points of qi: The qi should be regulated and even, the force should be loose yet tight. When exhaling, do not let your ears hear. The force must first be loose and then tight. Proceed slowly and steadily, and you will achieve success over time. Breathing starts from the heart; when the heart is calm, the breath is regulated. It is also said: If the lung metal is not clear, one must first regulate the breath. When exhaled, the body becomes loose like a falling wild goose; when inhaled, the mind follows the flow of qi. This is the internal three-in-one state of being loose in form and tight in mind. As a result, the heart blood is harmonized, the expression is calm, the essence is consolidated, the kidneys are strengthened, and diseases are cured and life is prolonged. Inhale first and then exhale, one exit and one entry; First lift and then lower, one rise and one fall, draw in the dantian inward, and let the qi return to its root. Inhale and exhale without making any sound. When breathing in and out, the qi intermingle. Regulating the breath evenly and finely is the true qi. "Ti" means that when inhaling, one should visualize the true qi rising to the top. Below, the true qi is condensed in the dantian. Ascending means that the qi rises freely. When one feels the energy around the body gradually sinking to the dantian, the dragon hibernates and the tiger lies dormant. Lower the grain path, lift the jade tower, stand or sit, inhale into the throat, and send it down with the mind, gradually to the bottom. When receiving, gently lift the grain path to prevent the leakage of qi. Ti refers to the Gao Gu Yu Lou acupoint behind the ear. Straighten your head and raise your neck to ensure that the flow of qi is unobstructed. When one is not bound by sitting or standing and the qi reaches the throat, it means that the lungs control the heart and penetrate the chest. Although the qi gathers in the dantian, it is wonderful to keep it in mind and let it sink to the bottom. The bottom point is the Yongquan acupoint. There is a way to ascend, with all the ribs raised together; there is a place to descend, with the breath swallowing the mouth. When the qi rises on both sides of the ribs, the joints between the bones are vigorously expanded and lifted upwards, and the orifices are naturally attained. When descending, one must pass through the mouth to penetrate the heart ahead, only then can the true path be understood. Having understood the key points of qi, let's talk about the key points of force. It is said to be unobstructed; it is the smooth flow of force. It is called "penetrating", which means the speed of the bones. It means unobstructed communication, transparency, and smooth exchanges. It means to stretch and apply force gently and softly. It is said that "chuan" means the connection of strength. It is said that "tie" refers to the collaterals of the force. "Threading and pasting, connecting horizontally and vertically." To exert strength and force with firmness and firmness means to consolidate. It is called "song", which means the release of strength. It is called "huan", the essence of strength. Songhuan is the ultimate form of softness and means to conserve energy and accumulate strength. "Huan Cui" means the extreme of firmness. As loose as a rope and as tough as ice, this is what is meant by the convergence of qi and blood. It is called unity, one of the forces. It is called firmness, which means the concentration of force. The unity is one of the entire body. The term "firm" refers to the entanglement in both horizontal and vertical directions. Press the shoulders to practice the steps, push the buttocks to strengthen the knees, round the crotch to strengthen the hips, and lift the chest to bend the waist. For shoulder pressing, draw in the Jianjing point and let the force sink to the Yongquan point. Those who push their buttocks tightly together. A person with a round groin is one who strives hard from the inside out. "Lifting the chest" means to raise the front of the chest. Lift the bones to straighten the neck, press the back to turn the hands, and relax the shoulders to exert force. The act of lifting the skeleton means that the spirit of the skull at the back of the head ascends, and the skeleton is lifted by itself. For the "back contact", the two back bones should be tightly pressed together, and the force should be felt emerging from below the navel, rotating outward from the six internal organs, and returning to the hand bones. For those who loosen their shoulders, when they exert force, they release the force and softness at the Jianjing point, and there will be no hindrance. It is called horizontal force and vertical force. They are clearly distinguished, with horizontal force complementing vertical force and vertical force applying horizontal force. Vertical, from the shoulder to the sole of the foot; Horizontal refers to both arms and hands. When speaking from the body, the vertical point starts from the Governor Vessel and ends at the two shoulder points. "Horizontal" refers to the movement from the six internal organs to the back of the hand bones. From the crotch to the soles of the feet, from the knees to the buttocks, in terms of the legs. The five energies transform and repeat themselves in a cycle. The limbs are the heads of state, and the storage is extremely wonderful. Inhale and draw in the true qi from the dantian to raise it to the top. Then, let it descend from the mouth to the dantian. Next, move the true qi from the crotch to the soles of the feet and then raise it from the outer crotch to the dantian. Then, move the true qi from the back of the arms and release it. Finally, let it rotate from the six internal organs to the dantian. One rise and one fall, one drop in unison, one exit and one entry in harmony, without contradiction, rolling ceaselessly. If used for a long time, there are many benefits and insights to be gained. Having detailed the above key points, let's now discuss the methods for regulating qi. Every morning, one may sit or stand, close the eyes and pinch the mouth, carefully regulate the breathing, one inhalation and one exhalation through the nostrils. When the breath is calm, take a deep breath, but while inhaling, one must meditate on the true qi, which rises from the Yongquan point to the perineum, then spreads to the sides of the ribs, from the sides of the ribs to the front of the chest, from the front of the chest to the back of the head, and gradually rises to the Niwan Baihui point. When descending the qi, one must meditate on the true qi descending from the mud pill to the Yintang point, from the nose to the throat, from the throat to the back, from the back to the front heart, and from the front heart to the dantian. When the qi in the dantian is abundant, it will naturally grow strong from the tailbone to the back and rise from the mud pill, repeating this cycle without end, purely in accordance with the principle of the cycle of heaven and earth. In Volume Two, the chapter of the Na Hexagram: ------ The head and shoulders follow the Heavenly Stems, taking their vigor and purity. Kun -- -- The feet and knees follow the earth kun, taking its calmness and heavy load. ------ ---- ------ ---- comments: The harmony of Yin and Yang in virtue, the generation of qi throughout the four bodies, the completeness of the virtue of being dry, healthy, and harmonious, when it is still, the existence of Yin and Yang, without any trace visible, is in motion. It seems extremely gentle, but in fact, it is extremely hard. The interplay of hardness and softness is inexplicable. This is called the harmony of Yin and Yang in virtue, and thus it is derived from the universe. As soon as one makes a move, first look at the tiger's mouth point, apply force to the front jaw, lift it horizontally, and then forcefully lower the back. When the true qi comes, it directly rushes towards the Changqiang point at the tail of the rishui. The Gu Dao is firmly held, rising from the back to the top, passing through the Baihui and the lower Yintang point of Kunlun, passing through the eyes and reaching the nose. When the qi is about to converge through the nostrils, even if it is inhaled into the dantian, the three cun and six fen of the Xiangyan points under each ear are forcefully blocked downward, and the entire body's strength is combined to hold it. If you use it for a long time, you will know its beauty. As soon as one steps are taken, the two outer tiger eyes are pushed inward with all their might, and the two inner tiger eyes are pushed outward with all their might. The large tendons in the middle are pushed straight with all their might, and the two ends of the bones are pushed curved with all their might. The four sides intersect, and the strength of the entire body is combined. When twisted outward, the gushing spring energy can naturally seep out from it. Xun ------ the shoulders and back should be relaxed and flexible, which means smooth and unobstructed. When diluting -- --, the crotch should be close together, and one must show the feeling of diluting. ------ ------ ---- ------ For the taijianjing point, the top of the shoulder should be lowered straight to align with this shoulder bone. The Quchi point is slightly half an inch lower than the parietal bone of the shoulder. The wrist is straight up to the eyebrow, and the back bone is pressed as close as possible. This is vertical force, not horizontal force. When placed vertically, it is solid; when placed horizontally, it is empty. The Xiaojianjing point runs from the back bone to the sole of the foot, which is why it is called "vertical". The right arm collects the strength of the left arm and transmits the mind from the bottom of the bone to the right arm all the way to the Liangshanmen acupoint, thus it is called "horizontal". When the two forces are used simultaneously without disturbance, the primordial energy can rise and fall freely, and the meaning of smoothness and unobstructed flow will be clear. Gen -- -- -- -- -- -- shock - - - - - - - - - - - - - - gen like yue: make the line, when the check, check, the righteous deep zai! The chest is about to rise, like the mountain of Gen, and the ribs vibrate unfathomably as one breathes. The comment states: "When the Zhen is above and the Gen is below, it is said to be 'yi', which is the end of the balance." When the hand stops, the person trembles. When the feet stop, the chest is opened in the middle, and the groin is all weak like the four Yin, then the inside is strong and the outside is soft. If there is something in the middle that can devour it, then it cannot be blocked. Taking the minor mistakes of the Yizhi, when the Gen is lower and the thunder is higher, the thunder on the mountain shakes for a hundred miles, leaving people speechless. The feet stand firm like a mountain. Shaking is the foot, it is the movement. The rib refers to the coordination and the gills of a fish. The chest, though protruding, is not elevated; though closed, it is not constricted; though open, it is not opened. The mystery behind this is hard to explain merely by mouth. To exert force, one must express it with the mind, with the qi surging, and with the spirit's strength. Only then can it be in harmony, not by exerting the force of the flesh and bones. The opening and closing of breathing with one breath from the rib is called opening and closing. Opening and closing are defined by the movement of hands in and out, and by the movement of the body in and out. The strength of a high step lies in the feet, that of a medium step in the ribs, and that of a low step in the back. This is the natural law. Candy -- - from - - - - - - - - - - - - - - - - - - - - - - the candy from the hexagrams, is the body in the righteousness also. It can be understood but not expressed in words. The heart and kidneys are the symbols of water and fire. Water should rise while fire should descend. When the two complement each other and water and fire interact, the true energy will be extracted, the spirit will gradually grow, and intelligence will be enlightened. How powerful! Cultivate the spirit and energy, return to the origin and restore the essence. Heaven and earth are in harmony, water rises and fire descends. The head and feet, up and down, are in harmony like gods. In the fourth chapter of the General Formula of the "Divine Movement" section of Volume Three, stillness generates light; movement causes soaring. As the qi rises, the form follows; when the mind moves, the spirit stabilizes; when the spirit is vigorous, the form follows the qi. By cultivating the form, one can be firm; by refining the essence, one can be solid; by cultivating the qi, one can be strong; by cultivating the spirit, one can be light. Consolidate the form and qi as the foundation for soaring and flourishing; extract the spirit as the basis for soaring and soaring. Chapter One: The Essence of Divine Movement: First, understand the momentum of advance and retreat, then explore the root of movement and stillness. Advance is due to retreat and then rise; retreat is due to convergence and then move. With stillness as the foundation, even if the body is fast, the mind remains calm. The beauty of stillness lies in understanding the relationship between internal and external breathing. Therefore, when the form and energy are strong, they can roam freely; when the spirit is restrained, they can soar. "Vertical and horizontal" refers to the horizontal and vertical directions of force. The soaring is the depth and subtlety of the qi. Chapter Two: The Forms of Divine Movement: Those who strike the enemy vary in the speed of using their divine spirit, vital energy, and physical form. The attacked person may be sluggish, timid, or hesitant, with different degrees of depth. Strike the gods with the gods, entering before the body even moves. Strike the air with the air, and the hand will move without fear. Strike with form; victory comes when the eyes reach the rear. The gods are attacked by the gods, and the gods are wounded and seek in their hearts. When one is attacked by anger and wounded by it, one becomes timid in the heart. Being attacked and wounded, he fell to the ground. Chapter Three: The Application of Divine Movement: The horizontal and vertical form involves the opening and closing of the ribs. The soaring one breathes through the dantian. Those who advance and retreat are those who come and go at will. When one is in motion or stillness, let the flow of qi come and go naturally. One's qi should be revealed but the spirit should be restrained; one's body should be steady but the steps should be firm. Neither lose the light nor the heavy. As swift as eagles and falcons, as swift as tigers and leopards. Chapter Four: The Essence of Divine Operation: A mountain will collapse if shaken, a tree will fall without roots, water will dry up without a source, and so will effort. To understand one's divine fortune, one must cultivate the twelve great powers within. Only when the entire body is in harmony can it be utilized; otherwise, it will not only be of no benefit but also detrimental. When practicing, one must adopt the horse-riding posture and keep the entire body stable. With each exhalation, the feet should be lifted; with each inhalation, they should be drawn in. When lifted, both feet should also rise; when drawn in, both feet should fall in unison. This method is never easy to master. However, when applying force, one should arrange the formation according to the enemy, and there should be variations in height, up and down, distance and distance, speed and slowness, reality and weakness, and size. Between hardness and softness, movement and stillness, success and failure, gain and loss, all lies here. To make good use of strength, one must move without moving the mind and move without moving the breath. When the heart is calm, the steps are firm; when the spirit is calm, the body is stable. From stillness, one becomes refined, and naturally, one can soar and transform. Knowing that stillness is stillness, stillness is also movement. Knowing that movement is movement, movement is also stillness. Therefore, those who are good at using the movement of the spirit have a slow mind but quick eyes, a slow heart but quick hands, and a slow breath but quick steps. It is because of the external disease leading to internal relief, the external softness leading to internal firmness, and the wonderful harmony of the body's application. It is the one who knows what is valued and uses softness with hardness that is true hardness. Treating illness with relief is the true way to deal with it. The profound application of movement and stillness within this is obtained beyond the form and cannot be sought through the form itself. One must delve deeply and carefully. Over time, the profound principles of the divine movement will naturally be understood. When the divine movement is clear, there can be twelve great powers: The first is to train steadily like a mountain, the second is to tighten the knees and bend the legs like a pillar, the third is to integrate the inside and outside of the groin and hips, the fourth is to combine the strength and flexibility of the chest and back, the fifth is to keep the head straight and strike the enemy, the sixth is to keep the three doors firm and the shoulders close to the back, the seventh is to use the elbow when the two doors are horizontal, the eighth is to Pierce through the bones to break the enemy's strength, the ninth is to seal the bones under the enemy, the tenth is to penetrate the inside of the enemy, the eleventh is to block the outside of the enemy, the twelfth is to attack the upper and lower, inside and outside as one. Volume Four: The Earth Dragon Chapter: The True Art of the Earth Dragon, Benefits at the bottom, exercises the Whole body, strengthens the spirit. Stretching can form a curve, standing can also move. The curve is like a crouching tiger, stretching is like a soaring dragon. Moving leaves no trace, stretching and bending leave a hidden trail. His body is as firm as iron, and his Dharma is as esoteric as a dragon. Ferocious tigers and leopards, swift falcons and eagles. The front and back are clearly divided, the left and right are distinct, the door varies, but the method has no fixed form. Use your hands to attack forward, between the second and third doors. Use your full force in the back attack and push forward by hitting your knees. When far away, pursue; when close, meet. With the hips on the ground, the body is positioned sideways, leaning back as if sitting, the tail of the buttocks moves freely, at any height, near or far, in any direction. Soft power is the most praisemable in defeating the enemy, with endless variations. The advantage lies entirely in the ability to leverage external forces. Do not take it lightly on the spot. It is good to seek hardness within softness and to reduce softness and ingenuity. In short, make progress in the nine steps, and only then will you understand clearly. The palms, fists, elbows and wrists, shoulders, hips, knees, feet and waist, body, eyes, hand techniques and steps, always have high martial arts skills. When making the palms and fists, advance straight ahead and slowly look inward.