Читать книгу The Root of Chinese Qigong - Jwing-Ming Yang - Страница 14

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There are a number of special terms that are commonly used by Qigong practitioners, and are found in the documents which have been passed down from generation to generation. Since most of these terms are key words which will help you to grasp the basic concepts of Qigong practice, it is important that you understand their real meaning. In this chapter we will discuss the major terms which are directly related to Qigong training. Other terms will be discussed in Appendix.

3-1. The Three Treasures – Jing, Qi, and Shen

Understanding Jing (Essence, ), Qi (internal energy, ), and Shen (spirit, ) is one of the most important requirements for effective Qigong training. They are the root of your life and therefore also the root of Qigong practice. Jing, Qi, and Shen are called “San Bao” (), which means “The Three Treasures,” “San Yuan” (), which means “The Three Origins,” or “San Ben” (), which means “The Three Foundations.” In Qigong training, a practitioner learns how to “firm his Jing” (Gu Jing; , Gu means to firm, solidify, retain, and conserve) and how to convert it into Qi. This is called “Lian Jing Hua Qi” (), which means “to refine the Jing and convert it into Qi.” Then he learns how to lead the Qi to the head to convert it into Shen (also called nourishing Shen). This is called “Lian Qi Hua Shen” (), which means “to refine the Qi and convert it into (nourish) the Shen” Finally, the practitioner learns to use his energized Shen to govern the emotional part of his personality. This is called “Lian Shen Liao Xing” (), or “to refine the Shen to end human (emotional) nature.”

These conversion processes are what enable you to gain health and longevity. As a Qigong practitioner, you must pay a great deal of attention to these three elements during the course of your training. If you keep these three elements strong and healthy, you will live a long and healthy life. If you neglect or abuse them, you will be sick frequently and will age fast. Each one of these three elements or treasures has its own root. You must know the roots so that you can strengthen and protect your three treasures.

Jing

The Chinese word Jing means a number of things depending on where, when, and how it is used. Jing can be used as a verb, an adjective, or a noun. When it is used as a verb, it means “to refine.” For example, to refine or purify a liquid to a high quality is called “Jing Lian” (). When it is used as an adjective, it is used to describe or signify something which is “refined,” “polished” and “pure without mixture.” For example, when a piece of art work is well done, people say “Jing Xi” (), which means “delicate and painstaking” (literally, “pure and fine”), or “Jing Liang” (), which means “excellent quality” (literally “pure and good”). When Jing is used to apply to personal wisdom or personality, it means “keen” and “sharp.” For example, when someone is smart or wise, they are called “Jing Ming” (), which means “keen and clever.” When Jing is applied to a thought, it means “profound” or “astute,” and indicates that the idea or plan was well and carefully considered. When used as a noun for an object, Jing means “the essence” or “the essentials.” When it is used for the energy side of a being, it means “spirit” or “ghost.” Since Chinese people believe that the male sperm or semen is the refined and the most essential product of a man, Jing also means sperm or semen.

When Jing is used as “essence,” it exists in everything. Jing may be considered the primal substance or original source from which a thing is made, and which exhibits the true nature of that thing. When Jing is used in reference to animals or humans, it means the very original and essential source of life and growth. This Jing is the origin of the Shen (spirit) which makes an animal different from a tree. In humans, Jing is passed down from the parents. Sperm is called “Jing Zi” (), which means “the sons of essence.” When this essence is mixed with the mother’s Jing (egg), a new life is generated which is, in certain fundamental respects, an intertwining of the Jings of both parents. The child is formed, the Qi circulates, and the Shen grows. The Jing which has been carried over from the parents is called “Yuan Jing” (), which means “Original Essence.”

Once you are born, Original Jing is the fountainhead and root of your life. It is what enables you to grow stronger and bigger. After your birth you start to absorb the Jing of food and air, converting these Jings into the Qi which supplies your body’s needs. You should understand that when Jing is mentioned in Qigong society, it refers usually to Yuan Jing (Original Jing, ). Qigong practitioners believe that Original Jing is the most important part of you, because it is the root of your body’s Qi and Shen. The amount and quality of Original Jing is different from person to person, and it is affected significantly by your parents’ health and living habits while they were creating you. Generally speaking, it does not matter how much Original Jing you have carried over from your parents. If you know how to conserve it, you will have more than enough for your lifetime. According to Chinese medicine, you probably cannot increase the amount of Jing you have. It is believed, however, that Qigong training can improve its quality.

In Qigong training, knowing how to conserve and firm your Original Jing is of primary importance. To conserve means to refrain from abusing your Original Jing through overuse. For example, if you overindulge in sexual activity, you will lose Original Jing faster than other people and your body will degenerate faster. To firm your Jing means to keep and protect it. For example, you should know how to keep your kidneys strong. Kidneys are thought of as the residence of Original Jing. When your kidneys are strong, the Original Jing will be kept firm and will not be lost without reason. The firming of your Original Jing is called “Gu Jing” (), which is translated “to make solid, to firm the essence.” Only after you know how to retain (meaning to conserve and firm) your Original Jing can you start seeking ways to improve its quality. Therefore, conserving and firming your Jing is the first step in training. In order to know how to conserve and firm your Jing, you must first know: the root of your Jing, where the Original Jing resides, and how Original Jing is converted into Qi.

The root of your Original Jing before your birth is in your parents. After birth, this Original Jing stays in its residence, the kidneys, which are now also its root. When you keep this root strong, you will have plenty of Original Jing to supply to your body.

If you look carefully at how you were formed, you can gain interesting insights into life. You started as one sperm which, because it managed to reach and penetrate the egg before any of the other millions of sperm could, was one of the strongest and luckiest sperm alive. Once this sperm entered the egg, one human cell formed and then started to divide, from one to two, and from two to four. Finally, the baby formed. All of the baby’s health depended on the sperm and egg which were generated from the Jing of the parents. As the baby was being formed it was immersed in liquid, and it received all of its nutrition and oxygen from the mother through the umbilical cord. Notice that the umbilical cord connects at the navel, which is very close to both the Dan Tian and your body’s center of gravity. The umbilical cord is very long, and because it is hard for the mother alone to push the necessary supplies to the baby, the baby needs to help. The baby must draw the nutrients to itself with an in and out pumping motion of its abdomen.

Once you are born, you start taking in oxygen through your nose and food through your mouth. Since you no longer need the abdominal motion to pump in nutrients, it gradually stops, and, finally, you forget how to use it. In Qigong, the Lower Dan Tian (Xia Dan Tian, ) or abdomen is still considered the original Qi source because it is here that Qi is made from the Original Jing which you inherited from your parents.

According to Chinese medical and Qigong society, the Original Jing which you obtained from your parents stays in your kidneys after your birth. This Original Jing is the source of your life and growth. This Original Jing is converted continuously into Qi which moves into the Lower Dan Tian, and stays stored there in its residence for future use. The Dan Tian is located on the Conception Vessel — one of the eight Qi “reservoirs” in the body which regulate the Qi flow in the other Qi channels (this will be discussed further in Part Three). Dan Tian Qi is considered “Water Qi” (Shui Qi, ), and is able to cool down the “Fire Qi” (Huo Qi, ) which is generated from the Jing of food and air and which resides at the Middle Dan Tian.

As you may realize from the above discussion, if you wish to stay strong and healthy, you must first conserve your Original Jing. Remember that Original Jing is like the principal in your savings account in that it is an original investment which will continue to return interest as long as it is conserved. Jing can produce Qi, so if you handle this Jing carefully, you will continue to have Jing and Qi. However, if you abuse yourself with an unhealthy lifestyle, you may damage and reduce your original Jing.

In order to conserve your Jing, you must first control your sexual activity. The gonads are called the “external kidneys” (Wai Shen, ) in Chinese medical society. This is because Chinese doctors believe that sperm is a product of Original Jing and the Jing from food and air. The more ejaculations you have, the faster you will exhaust your Original Jing, and the shorter your life will be.

Please understand that the Chinese doctors and Qigong practitioners are not saying that in order to conserve your Jing, you must stop your sexual activity completely. As a matter of fact, they encourage the proper amount of sexual activity, believing that it will energize and activate the Jing, which makes the Jing-Qi conversion more efficient. Remember, Jing is like fuel, and Qi is like the energy generated from this fuel. The more efficiently you can convert your fuel into energy, the less you will waste.

In addition, the proper amount of sexual activity will energize the Qi so that it nourishes the Shen (spirit). This will help you stay mentally balanced, and raise your Shen. It is very important to keep your Shen raised, otherwise you will tend to get depressed and will be afraid to face life. It is very hard to define how much sex is the proper amount. It depends on the individual’s age and state of health. According to Qigong, the Jing which resides in the external kidneys (gonads) is the main source of the Qi which fills up the four major Qi vessels in the legs. These four Qi reservoirs (vessels) keep the legs strong and healthy. Therefore, if you feel that your legs are weak due to the amount of sexual activity, you have lost too much of your Jing.

The second thing you must do in order to conserve your Original Jing is to prevent your Original Qi from leaking out of your body. There are two acupuncture cavities called “Shenshu” (B-23, ) or “Jingmen” (Essence Doors, ). These two cavities are the doors through which the kidneys communicate with the outside, and they are used to regulate the Qi production in the kidneys. When Qi is converted from Original Jing, most of it moves forward to the Dan Tian. However, some Qi is lost backward through the Kidney Doors. If you lose too much Qi, your Jing will be depleted as you try to make up for the loss. In Qigong practice, one of the major training goals is to learn how to lead the converted Qi from the kidneys to the Dan Tian more efficiently.

Since we have already discussed Qi at the beginning of this chapter in general terms, we will now discuss Qi in the human body and in Qigong training. Before we start, we would like to point out one important thing. At this time, there is no clear explanation of the relationship between all of the circulatory systems and the Qi circulatory system. The Western world knows of the blood system, nervous system, and lymphatic system. Now, there is the Qi circulation system from China. How are, for example, the Qi and the nervous system related? If the nervous system does not match the Qi system, where does the sensing energy in the nervous system come from? How is the lymphatic system related to the Qi system? All of these questions are still waiting for study by modern scientific methods and technology. Here, we can only offer you some theoretical assumptions based on the research conducted up to now.

Chinese medical society believes that the Qi and blood are closely related. Where Qi goes, blood follows. That is why “Qi Xue” (Qi Blood, ) is commonly used in Chinese medical texts. It is believed that Qi provides the energy for the blood cells to keep them alive. As a matter of fact, it is believed that blood is able to store Qi, and that it helps to transport air Qi especially to every cell of the body.

If you look carefully, you can see that the elements of your physical body such as the organs, nerves, blood, and even every tiny cell are all like separate machines, each with their own unique function. Just like electric motors, if there is no current in them, they are dead. If you compare the routes of the blood circulatory system, the nervous system, and the lymphatic system with the course of the Qi channels, you will see that there is a great deal of correspondence. This is simply because Qi is the energy needed to keep them all alive and functioning.

Now, let us look at your entire body. Your body is composed of two major parts. The first part is your physical body, and the second is the energy supply which your body needs to function. Your body is like a factory. Inside your body are many organs, which correspond to the machines required to process the raw materials into the finished product. Some of the raw materials brought into a factory are used to create the energy with which other raw materials will be converted into finished goods. The raw materials for your body are food and air, and the finished product is life.

The Qi in your body is analogous to the electric current which the factory power plant obtains from coal or oil. The factory has many wires connecting the power plant to the machines, and other wires connecting telephones, intercoms, and computers. There are also many conveyer belts, elevators, wagons, and trucks to move material from one place to another. It is no different in your body, where there are systems of intestines, blood vessels, complex networks of nerves and Qi channels to facilitate the supply of blood, sensory information and energy to the entire body. However, unlike the digestive, circulatory, and central nervous systems — all of whose supportive vessels can be observed as material structures in the body — Qi channels are non-material and cannot be observed as physical objects. The circulatory, nervous, and Qi systems all possess similar configurations within the body, and are distributed rather equally throughout the body.

In a factory, different machines require different levels of current. It is the same for your organs, which require different levels of Qi. If a machine is supplied with an improper level of power, it will not function normally and may even be damaged. In the same way, your organs, when the Qi level running to them is either too positive or too negative, will be damaged and will degenerate more rapidly. The ancient Chinese character for Qi () was formed of two words. On the top is the word “nothing” () and at the bottom is the word “fire” (). This implies that Qi is “no fire.” That means that when the organs are supplied with the proper amount of Qi, they will not be overheated and “on fire.”

In order for a factory to function smoothly and productively, it will not only need high quality machines, but also a reliable power supply. The same goes for your body. The quality of your organs is largely dependent upon what you inherited from your parents. To maintain your organs in a healthy state and to insure that they function well for a long time, you must have an appropriate Qi supply. If you don’t have it, you will become sick.

Qi is affected by the quality of air you inhale, the kind of food you eat, your lifestyle, and even your emotional make-up and personality. The food and air are like the fuel or power supply, and their quality affects you. Your lifestyle is like the way you run the machine, and your personality is like the management of the factory.

The above discussion clarifies the role that Qi plays in your body. However, it should be noted that the above metaphor is an oversimplification, and that the behavior and function of Qi is much more complex and difficult to handle than the power supply in a factory. You are neither a factory nor a robot, you are a human being with feelings and emotions. Unfortunately, your feelings have a major influence on your Qi circulation. For example, when you pinch yourself, the Qi in that area will be disturbed. This Qi disturbance will be sensed through the nervous system and interpreted by your brain as pain. No machine can do this. Moreover, after you have felt the pain, unlike a machine, you will react either as a result of instinct or conscious thought. Human feelings and thought affect Qi circulation in the body, whereas a machine cannot influence its power supply. In order to understand your Qi, you must use your feelings, rather than just the intellect, to sense its flow and make judgments about it.

Now a few words as to the source of human Qi. As mentioned, Chinese doctors and Qigong practitioners believe that the body contains two general types of Qi. The first type is called Pre-birth Qi or Original Qi (Yuan Qi, ). Original Qi is also called “Xian Tian Qi” () which, translated literally, means “Pre-heavenly Qi.” Heaven here means the sky, so preheaven means before the baby sees the sky. In other words, before birth. Original Qi comes from converted Original Jing which you received before your birth. This is why Original Qi is also called Pre-birth Qi.

The second type is called Post-birth Qi or “Hou Tian Qi” (), which means “Post-heaven Qi.” This Qi is drawn from the Jing (i.e. essence) of the food and air we take in. As mentioned, the residence of the Post-birth Qi is the Middle Dan Tian (solar plexus). This Qi then circulates down and mixes with the Pre-birth or Dan Tian Qi (Original Qi). Together, they circulate down, passing into the Governing Vessel (Du Mai, ), from where they are distributed to the entire body.

Pre-birth Qi is commonly called “Water Qi” (Shui Qi, ) because it is able to cool down the Post-birth Qi, which is called “Fire Qi” (Huo Qi, ). Fire Qi usually brings the body to a positive (Yang) state, which stimulates the emotions and scatters and confuses the mind. When the Water Qi cools your body down, the mind will become clear, neutral and centered. It is believed in Qigong society that Fire Qi supports the emotional part of the body, while Water Qi supports the wisdom part.

After the Fire Qi and Water Qi mix, this Qi will not only circulate to the Governing Vessel, but will also supply the “Thrusting Vessel” (Chong Mai, ) which will lead the Qi directly up through the spinal cord to nourish the brain and energize the Shen and soul. As will be discussed later, energizing the brain and raising the Shen are very important in Qigong practice.

According to its function, Qi can be divided into two major categories. The first is called “Ying Qi” (Managing Qi, ), because it manages or controls the functioning of the body. This includes the functioning of the brain and the organs, and even body movement. Ying Qi is again divided into two major types. The first type circulates in the channels and is responsible for the functioning of the organs. The circulation of Qi to the organs and the extremities continues automatically as long as you have enough Qi in your reservoirs and you maintain your body in good condition. The second type of Ying Qi is linked to your Yi (mind, intention). When your Yi decides to do something, for example to lift a box, this type of Ying Qi will automatically flow to the muscles needed to do the job. This type of Qi is directed by your thoughts, and therefore is related closely to your feelings and emotions.

The second major category of Qi is “Wei Qi” (Guardian Qi, ). Wei Qi forms a shield on the surface of the body to protect you from negative outside influences. Wei Qi is also involved in the growth of hair, the repair of skin injuries, and many other functions on the surface of the skin. Wei Qi comes from the Qi channels, and is led through the millions of tiny channels to the surface of the skin. This Qi can even reach beyond the body. When your body is positive (Yang), this Qi is strong, and your pores will be open. When your body is negative (Yin), this Qi is weak, and your pores will close up more to prevent Qi from being lost.

In the summertime, your body is Yang and your Qi is strong, so your Qi shield will be bigger and extend beyond your physical body, and the pores will be wide open. In the wintertime, your body is relatively Yin (negative), and you must conserve your Qi in order to stay warm and keep pathogens out. The Qi shield is smaller and doesn’t extend out much beyond your skin.

Wei Qi functions automatically in response to changes in the environment, but it is also influenced significantly by your feelings and emotions. For example, when you feel happy or angry, the Qi shield will be more open than when you are sad.

In order to keep your body healthy and functioning properly, you must keep the Ying Qi functioning smoothly and, at the same time, keep the Wei Qi strong to protect you from negative outside influences such as the cold. Chinese doctors and Qigong practitioners believe that the key to doing this is through Shen (spirit). Shen is considered to be the headquarters which directs and controls the Qi. Therefore, when you practice Qigong you must understand what your Shen is and know how to raise it. When people are ill and facing death, very often the ones with a strong Shen, which is indicative of a strong will to live, will survive. The people who are apathetic or depressed will generally not last long. A strong will to live raises the Shen, which energizes the body’s Qi and keeps you alive and healthy.

In order to raise your Shen, you must first nourish your brain with Qi. This Qi energizes the brain so that you can concentrate more effectively. Your mind will then be steady, your will strong, and your Shen raised. Shen will be more thoroughly discussed in a later section.

There is another way to categorize the body’s Qi: Fire Qi and Water Qi. As we discussed previously, the Qi generated from the food and air you take in warms the body, and so it is called Fire Qi. This Qi is associated with the emotions. The second type of Qi is called Water Qi. It is also called Original Qi because it is generated from Original Jing. It has its root in the kidneys, and it has a cooling effect on the body. It is associated with Yi and wisdom. As a Qigong practitioner you want Water Qi and Fire Qi to be balanced, so that your body and mind are centered and balanced. It is also said that your Yi should be in the center of your emotions. This way wisdom rules and the emotions are controlled, not suppressed.

As a Qigong practitioner, in addition to paying attention to the food and air you take in, it is important for you to learn how to generate Water Qi and how to use it more effectively. Water Qi can cool down the Fire Qi and, therefore, slow down the degeneration of the body. Water Qi also helps to calm your mind and keep it centered. This allows you to judge things objectively. During Qigong practice, you will be able to sense your Qi and direct it effectively.

In order to generate Water Qi and use it efficiently, you must know how and where it is generated. Since Water Qi comes from the conversion of Original Jing, they both have the kidneys for their root. Once Water Qi is generated, it resides in the Lower Dan Tian below your navel. In order to conserve your Water Qi, you must keep your kidneys firm and strong.

Shen

It is very difficult to find an English word to exactly express Shen. As in so many other cases, the context determines the translation. Shen can be translated as spirit, god, immortal, soul, mind, divine, and supernatural.

When you are alive, Shen is the spirit which is directed by your mind. When your mind is not steady it is said “Xin Shen Bu Ning” (), which means “the (emotional) mind and spirit are not peaceful.” The average person can use his emotional mind to energize and stimulate his Shen to a higher state, but at the same time he must restrain his emotional mind with his wisdom mind (Yi). If his Yi can control the Xin, the mind as a whole will be concentrated and the Yi will be able to govern the Shen. When someone’s Shen is excited, however, it is not being controlled by his Yi, so we say, “Shen Zhi Bu Qing” (), which means “the spirit and the will (generated from Yi) are not clear.” In Qigong it is very important for you to train your wisdom Yi to control your emotional Xin effectively. In order to reach this goal, Buddhists and Daoists train themselves to be free of emotions. Only in this way are they able to build a strong Shen which is completely under their control.

When you are healthy you are able to use your Yi to protect your Shen and keep it at its residence: the Upper Dan Tian. Even when your Shen is energized, it is still controlled. However, when you are very sick or near death, your Yi becomes weak and your Shen will leave its residence and wander around. When you are dead, your Shen separates completely from the physical body. It is then called a “Hun” () or “soul.” Often the term “Shen Hun” () is used, since the Hun originated with the Shen. Sometimes “Shen Hun” is also used to refer to the spirit of a dying person since his spirit is between “Shen” and “Hun.”

The Chinese believe that when your Shen reaches a higher and stronger state, you are able to sense and feel more sharply, and your mind is more clever and inspired. The world of living human beings is usually considered a Yang world, and the spiritual world after death is considered a Yin world. It is believed that when your Shen has reached this higher, sensitive state you can transcend your mind’s normal capacity. Ideas beyond your usual grasp can be understood and controlled, and you may develop the ability to sense or even communicate with the Yin world. This supernatural Shen is called “Ling” (). “Ling” is commonly used by the Chinese to describe someone who is sharp, clever, nimble, and able to quickly empathize with people and things. It is believed that when you die this supernatural Shen will not die with your body right away. It is this supernatural Shen (Ling) which still holds your energy together as a “ghost” or “Gui” (). Therefore, a ghost is also called “Ling Gui” () meaning “spiritual ghost” or “Ling Hun” () meaning “spiritual soul.”

You can see from the above discussion that Ling is the supernatural part of the spirit. It is believed that if this supernatural spiritual soul is strong enough, it will live for a long time after the physical body is dead and have plenty of opportunity to reincarnate. Chinese people believe that if a person has reached the stage of enlightenment or Buddhahood when he is alive, after he dies this supernatural spirit will leave the cycle of reincarnation and live forever. These spirits are called “Shen Ming” (), which means “spiritually enlightened beings,” or simply “Shen” (), which here implies that this spirit has become divine. Normally, if you die and your supernatural spiritual soul is not strong, your spirit has only a short time to search for a new residence in which to be reborn before its energy disperses. In this case, the spirit is called “Gui” (), which means “ghost.”

Buddhists and Daoists believe that when you are alive you may use your Jing and Qi to nourish the Shen (Yang Shen, ) and make your Ling strong. When this “Ling Shen” () is built up to a high level, your will is able to lead it to separate from the physical body even while you are alive. When you have reached this stage, your physical body is able to live for many hundreds of years. People who can do this are called “Xian” (), which means “god,” “immortal,” or “fairy.” Since “Xian” originated with the Shen, the “Xian” is sometimes called “Shen Xian” (), which means “immortal spirit.” The “Xian” is a living person whose Shen has reached the stage of enlightenment or Buddhahood. After his death, his spirit will be called “Shen Ming” ().

The foundation of Buddhist and Daoist Qigong training is to firm your Shen, nourish it, and grow it until it is mature enough to separate from your physical body. In order to do this, a Qigong practitioner must know where the Shen resides, and how to keep, protect, nourish, and train it. It is also essential for you to know the root or origin of your Shen.

Your Shen resides in the Upper Dan Tian (forehead), in the place often known as the third eye. When you concentrate on the Upper Dan Tian, the Shen can be firmed. Firm here means to keep and to protect. When someone’s mind is scattered and confused, his Shen wanders. This is called “Shen Bu Shou She” (), which means “the spirit is not kept at its residence.”

According to Qigong theory, though your Xin (emotional mind, ) is able to raise up your spirit, this mind can also make your Shen confused, so that it leaves its residence. You must use your Yi (wisdom mind) constantly to restrain and control your Shen at the residence.

In Qigong, when your Qi can reach and nourish your Shen efficiently, your Shen will be energized to a higher level and, in turn, conduct the Qi in its circulation. Shen is the force which keeps you alive, and it is also the control tower for the Qi. When your Shen is strong, your Qi is strong and you can lead it efficiently. When your Shen is weak, your Qi is weak and the body will degenerate rapidly. Likewise, Qi supports the Shen, energizing them and keeping them sharp, clear, and strong. If the Qi in your body is weak, your Shen will also be weak.

Once you know the residence of your Shen, you must understand the root of your Shen, and learn how to nourish it and make it grow. We have already discussed Original Essence (Yuan Jing, ), which is the essential life inherited from your parents. After your birth, this Original Essence is your most important energy source. Your Original Qi (Yuan Qi, ) is created from this Original Essence, and it mixes with the Qi generated from the food you eat and the air you breathe to supply the energy for your growth and activity. Naturally, this mixed Qi is nourishing your Shen as well. While the Fire Qi will energize your Shen, Water Qi will strengthen the wisdom mind to control the energized Shen. The Shen which is kept in its residence by the Yi, which is nourished by the Original Qi, is called Original Shen (Yuan Shen, ). Therefore, the root of your Original Shen is traced back to your Original Essence. When your Shen is energized but restrained by your Yi it is called “Jing Shen” (), literally “Essence Shen,” which is commonly translated “spirit of vitality.”

Original Shen is thought of as the center of your being. It is able to make you calm, clear your mind, and firm your will. When you concentrate your mind on doing something, it is called “Ju Jing Hui Shen” (), which means “gathering your Jing to meet your Shen.” This implies that when you concentrate, you must use your Original Essence to meet and lift up your Original Shen, so that your mind will be calm, steady, and concentrated. Since this Shen is nourished by your Original Qi, which is considered Water Qi, Original Shen is considered Water Shen.

For those who have reached a higher level of Qigong practice, cultivating the Shen becomes the most important subject. For Buddhists and Daoists the final goal of cultivating the Shen is to form or generate a Holy Embryo (Xian Tai, ) from their Shen, and nourish it until the spiritual baby is born and can be independent. For the average Qigong practitioner however, the final goal of cultivating Shen is to raise the Shen through Qi nourishment while maintaining control with the Yi. This raised Shen can direct and govern the Qi efficiently to achieve health and longevity.

In conclusion, we would like to point out that your Shen and brain cannot be separated. Shen is the spiritual part of your being and is generated and controlled by your mind. The mind generates the will, which keeps the Shen firm. The Chinese commonly use Shen (spirit) and Zhi (will) together as “Shen Zhi” () because they are so related. In addition, you should understand that when your Shen is raised and firm, this raised spirit will firm your will. They are mutually related, and assist each other. From this you can see that the material foundation of the spirit is your brain. When it is said “nourish your Shen,” it means “nourish your brain.” As we discussed previously, the original nourishing source is your Jing. This Jing is then converted into Qi, which is led to the brain to nourish and energize it. In Qigong practice, this process is called “Fan Jing Bu Nao” (), which means “to return the Jing to nourish the brain.”

3-2. Yi and Xin

Chinese people will frequently use both “Yi” () and “Xin” () at different times to mean “mind,” often confusing people who are not familiar with the Chinese language. Before advancing any further, you should first be sure that you have a clear understanding of the subtle differences between these two words.

Yi is the mind which is related to wisdom and judgment. When Yi has an idea, it strives to bring it to actualization in the physical world as either an event you will seek to bring about, or as an object you will create. The Yi is focused and firmed by the will.

Chinese people also use the word “Xin” to mean “mind,” although the word literally means “heart.” While Xin also denotes the presence of an idea, this idea is much weaker than that expressed in Yi. Xin is generated from and affected by the emotions. This mind is passive instead of active like the Yi. When someone says he has Yi to do something, this means he intends to do it. If he says he has Xin to do it, this means his emotions intend to do it, he has within him the desire to do it, but he may lack the strength of resolve to actually commit himself. For example, your wisdom mind (Yi) knows you must do something before a certain deadline, but your emotional mind (Xin) tries to convince you that it is not a big deal, and you needn’t worry too much about it. In most people, the emotional mind is stronger than the wisdom mind. They act according to how they feel, instead of what they think. We’ve all heard the comment at one time or another: “You’re your own worst enemy.” Your emotional mind is your wisdom mind’s enemy. The emotional mind is the source of laziness, bad temper, emotional upset, and so on. If your wisdom mind is able to dominate your emotional mind, you will surely be a success in whatever you attempt.

Sometimes people will put both words together and say “Xin Yi” () to denote the mind which is generated from both emotion and thought. Since most of the thought was generated and given its primal nature by the emotions first, before being refined by the will, the word Xin is placed before Yi. This is a good example of how Xin is used to denote the emotional mind, and Yi is used for the mind of wisdom, intention, and will. In meditation society it is said: “Yi Xin Hui Yi” (), which means “modulate the Xin (emotional mind) to match the Yi (wisdom mind).” This means that the emotional aspect and the wisdom aspect of your mind must work together in harmony during meditation. Only then will you be able to use your Yi to regulate your body, for it is also said: “Yi Yi Hui Shen” () which means “use your Yi to meet the body.”

Xin and Shen are commonly used together as “Xin Shen” (). This refers to the emotional mind which affects or is affected by Shen. When a person is absent-minded or confused, people say “Xin Shen Bu Ning” (), which means “mind and spirit are not stable.” Spirit is also related to Yi, or the wisdom mind. However, the Yi aspect of the mind is still the strongest, being generated from thought and will. This mind can firm the scattered emotional mind and the spirit, thereby raising the spirit. When the spirit is raised and firmed, the emotional mind (Xin) will be steady. “Yi” is commonly used together with will — “Yi Zhi” (). This implies that the wisdom mind and the will are working together. The wisdom mind is firmed by the will, and the will firms the wisdom mind.

In Chinese Qigong society it is believed that the emotional mind (Xin) is mainly generated from the Post-birth Qi or Food Qi (Shi Qi, ), which is converted from the food Essence, while the wisdom mind (Yi) comes from the Pre-birth Qi (Yuan Qi, ) which is converted from the Original Essence you inherited from your parents. The Post-birth Qi is considered to be “Fire” Qi, while the Pre-birth Qi is considered “Water” Qi. It is believed that your emotions and temper are closely related to the food you eat. It can be seen that the animals who eat plants are more tame and nonviolent than the animals which eat meat. Generally speaking, food which generates excessive Qi in the Middle Dan Tian usually makes the body more positive and makes the person more emotional. This effect can also be caused by dirty air, dirty thoughts, or the surrounding Qi (for example, in the summer when it is too hot). Certain foods and drugs can also directly interfere with clear thinking. For example, alcohol and drugs can stimulate your emotional mind and suppress your wisdom mind. The Qi generated from food is normally classified as Fire Qi, and it can reside in the Middle Dan Tian (solar plexus).

One part of Qigong training is learning how to regulate your Fire Qi and Water Qi so that they are balanced. This involves learning to use your wisdom mind to dominate and direct your emotional mind. One of the more common methods of strengthening the Water Qi (and wisdom mind) and weakening the Fire Qi (and emotional mind) is to greatly reduce or eliminate meat from the diet, and live mainly on vegetables. Daoists and Buddhists periodically fast in order to weaken the Fire Qi as much as possible, which allows them to strengthen their Water Qi and wisdom mind. This process of “cleaning” their bodies and minds is important in ridding the monks of emotional disturbance.

3-3. Dan Tian

Dan Tian () is translated literally as “Elixir Field.” In Chinese Qigong society, three spots are considered Dan Tian. The first one is called “Xia Dan Tian” (Lower Dan Tian, ). In Chinese medicine it is called Qihai (Co-6, ), which means “Qi Ocean.” It is located about one to one and a half inches below your navel and about one to two inches deep, depending of course on the individual. In both Chinese medicine and Qigong society, the Lower Dan Tian is considered the wellspring of human energy. It is the residence of Original Qi (Yuan Qi, ), which has been converted from Original Essence (Yuan Jing, ).

Figure 3-1. Conception and Governing Vessels

The human body has twelve Qi channels which are like rivers of Qi. They circulate Qi throughout the body, and connect the organs to the extremities. In addition to these twelve Qi rivers, there are eight “extraordinary Qi vessels.” These are like reservoirs of Qi, and they regulate the flow of Qi in the rivers (the twelve channels). In order to be healthy, the Qi reservoirs must be full and the Qi must flow smoothly without stagnation in the rivers (see the detailed explanation of human Qi circulation in Part 3).

Among the eight vessels is the Conception Vessel (Ren Mai, ), which is Yin, and the Governing Vessel (Du Mai, ), which is Yang. They are located on the center line of the front and the back of the torso and head, respectively, and run into one another, creating a closed loop about the body (Figure 3-1). The Qi in these two vessels must be full and circulate smoothly in order to regulate all of the Qi in the twelve rivers properly. At any particular time, there is a section of this circle where the Qi flow is stronger than in the other sections. This section is called “Zi Wu Liu Zhu” (), which means “mid-night and noon major flow,” and it keeps the Qi flowing in these two vessels. Qi behaves like water. If there is no difference in potential the Qi will stay still and become stagnant, and you are likely to become ill. Normally, this area of stronger Qi moves around the circle of these two vessels once every day.

Figure 3-2. Huiyin cavity (Co-1)

Chinese Qigong practitioners believe that the Qi must be full and circulate strongly in these two vessels, for then they will be able to govern the entire body’s Qi effectively. They also believe that as a child you continually move the abdomen while breathing, which keeps the path of these two vessels clear. However, as you get older and gradually lose the habit of this abdominal movement, the path becomes obstructed and the Qi circulation weakens. The most significant blockage can occur in the Huiyin cavity (Co-1, )(Figure 3-2). Try an experiment. Use one finger to press firmly at your Huiyin cavity while your abdomen is moving in and out. You will discover that the Huiyin cavity moves up and down in sync with the in and out motion of the abdomen. It is this up and down motion of the perineum which keeps the Huiyin cavity clear for Qi circulation. For this reason, exercises which move the abdomen in and out are called “Fan Tong” ()(back to childhood) exercises.

Abdominal exercises not only open the Qi channels, they can also draw Original Qi from its residence in the Lower Dan Tian to join the Post-birth Qi in its circulation. Original Qi is considered the original vital source of human energy. Therefore, in and out abdominal exercise is also called “Qi Huo” (), which means “start the fire.” This hints at the way the Daoists build up Qi energy. The Daoists consider the Dan Tian to be the furnace in which they can purify and distill the elixir (Qi) for longevity.

The second of the three Dan Tians is called the Middle Dan Tian (Zhong Dan Tian, ), and it is located at the solar plexus. The Middle Dan Tian is considered the center where the Post-birth Qi is produced and gathered. Post-birth Qi is the energy which is converted from the Jing (essence) of air and food. Post-birth Qi is affected therefore by the type of food you eat and the quality of the air you breathe. The level of your Post-birth Qi is also influenced by such things as whether you are getting enough sleep, whether you are tired, irritable, nervous, sad, and so on.

It is believed in Chinese medical society that the lungs and the heart are the places where the air Jing is converted into Qi. The stomach and the digestive system are the center where the food Jing is absorbed and then converted into Qi. This Qi then resides at the Middle Dan Tian, and follows the Conception and Governing Vessels to disperse throughout the entire body. The conversion of air and food to Qi is similar to the burning of wood to give heat. Therefore, the lung area is called the Upper Burner (Shang Jiao, ), the stomach is called the Middle Burner (Zhong Jiao, ), and the lower abdomen is called the Lower Burner (Xia Jiao, ). The three are referred to collectively as the “Triple Burner” (Sanjiao, ).

You can deduce from the above description that the Upper Burner is the burner which handles air Qi, while the Middle and Lower Burners handle food Qi. The Lower Burner, in addition to separating the pure from the impure and eliminating waste, also processes the Lower Dan Tian Qi. When someone has eaten too much positive food such as peanuts or sesame seeds, the excess Qi will cause heat. This is called “Shang Huo” (), which means simply that the body is “on fire.” When you don’t get enough sleep, the body can also pass into the “on fire” state. When the Post-birth Qi is too positive, it is called “Huo Qi” (), which means “Fire Qi.”

When the Post-birth Qi is too positive and is directed to the organs, the organs will become positive and degenerate faster. When the Post-birth Qi is too weak, for example because of starvation, there is not enough Qi to supply the organs and the body, and you will gradually become more unbalanced until you become ill. Most people get more than enough food, so their Post-birth Qi is too positive. For this reason, Post-birth Qi is usually called Fire Qi. There is a Qigong practice which leads the Water Qi (Pre-birth Qi) at the Lower Dan Tian up to mix with the Fire Qi (Post-birth Qi) at the Middle Dan Tian in order to cool the Fire Qi.

The third Dan Tian is located on the forehead and is called the Upper Dan Tian (Shang Dan Tian, ). Your brain uses a lot of energy (Qi) for thinking. This Qi is supplied by one of the vessels called Chong Mai (Thrusting Vessel, ), which flows through the spinal cord up to the brain. Your spirit resides in your Upper Dan Tian, and when it is amply supplied with Qi, it is “raised,” or energized. If the Qi stopped nourishing your brain and spirit, you would lose your mental center, your judgment would become faulty, and you would become depressed and mentally unbalanced.

You can see from this discussion that all three Dan Tians are located on the Conception Vessel. The Conception Vessel and the Governing Vessel together form the most important Qi reservoir in the body, and it is important for it to be full.

3-4. Three Flowers Reach the Top (San Hua Ju Ding, )

Daoists commonly call the three treasures (Jing, Qi, and Shen, ) the three flowers. One of the final goals of Daoist Qigong training is to gather the three flowers at the top of the head (San Hua Ju Ding).

The normal Daoist Qigong training process is: 1. to convert the Jing (essence) into Qi (Yi Jing Hua Qi, ); 2. to nourish the Shen (spirit) with Qi (Yi Qi Hua Shen, ); 3. to refine the Shen into emptiness (Lian Shen Fan Xu, ); and 4. Crush the Emptiness (Fen Sui Xu Kong, ). The first step is to firm and strengthen the Jing, then convert this Jing into Qi through meditation or other methods. This Qi is then led to the top of the head to nourish the brain and raise the Shen. When a Daoist has reached this stage, it is called “the three flowers meet on the top.” This stage is necessary to gain health and longevity. Now the Daoist can start training to reach the goal of enlightenment.

3-5. Five Qi’s Toward Their Origins (Wu Qi Chao Yuan, )

According to Chinese medical science, among the twelve main organs are five Yin organs which have a great effect on the health. These five organs are: heart, lungs, liver, kidneys, and spleen. If any internal organ does not have the appropriate level of Qi, it is either too Yang (positive) or too Yin (negative). When this happens, it is like running the wrong level of electric current into a machine. If the condition remains uncorrected, the organs will run less efficiently. This will affect the body’s metabolism, and eventually even damage the organs. Therefore, one of the most important practices in Qigong training is learning to keep the Qi in these five organs at the proper level. When the Qi of these organs has reached the appropriate levels it is called “Wu Qi Chao Yuan,” which means “the five Qi’s toward their origins.” Your organs can now function optimally, and your health will be maintained at a high level.

There are twelve Qi channels and eight extraordinary Qi vessels. The Qi in the twelve channels should be at the levels appropriate for the corresponding organs. The Qi in these twelve channels changes with the time of day, the seasons, and the year. This Qi is affected by the food you eat, the air you breathe, and your emotions. Therefore, in order to keep your five Qi’s at their right levels, you must know how Qi is affected by time, food, and air, and you must learn how to regulate your emotions.

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