Shaolin Nei Jing Yi Zhi Chan

Qigong
Internal Essence One Finger Standing Zen

Shaolin Nei Jing Yi Zhi Chan Qigong. As with any exercise system, you should consult your doctor prior
to beginning any new exercise or meditation practice. Those who are mentally unstable or unsound or who
are taking medications or other substances that effect mental states should not practice this system of
internal exercise without the guidance of a knowledgeable master. Every individual is unique and thus we
cannot guarantee that you will follow this course of instructions correctly. We have made it as safe and
simple as possible and believe that your success is eventually inevitable.
 Shaolin Nei Jing Yi Zhi Chan
Standing Zen Meditation Method

Shaolin “Nei Jing Yi Zhi Chan”, which means “Internal essence no

intent Zen” and emitting your inner chi energy through one’s ten fingers is
an advanced Qigong from the Buddhist tradition. Chan means Zen in
Chinese and refers to the “No Thinking” style of this standing meditation
practice known as Zhuang Zhuang (Jan Jong). The exercise methods are
simple and produce truly marvelous effects. Due to the Chan (Zen) nature of
the method, it is not required to concentrate your attention while practicing.
You can even watch TV while performing this system of Qigong. Through
this training, all of the body’s energy channels will be automatically cleared
and opened from the Zhuang Zhuang exercises. This will allow you to
accumulate outer chi or universal life force and also emit your own chi.
These exercises will dramatically improve your health which can cause the
effect of having diseases spontaneously enter remission. By continued
practice and skill, you will be able to emit your Chi into others to examine
and aid in their healing of illness or diseases. Reaching a Master’s level will
fully awaken the Greater Kan & Li (Fire & Water) also known as Kundalini
energy allowing you to explore your dormant primordial energy with all of
its various paranormal or mystical capabilities. This energy is also known as
“Spirit”, “The Advocate”. “The Key to Knowledge”, “The Holy Spirit”,
“The Dragon or Serpent”, “The Mustard Seed”, “The Breath of God”,
“Lightning or Lightning Bolt”, etc. in various religions and traditions.
Awakening this dormant energy is doorway to enlightenment and finding
God, the divine or universe within you.
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 Shaolin Nei Jing Yi Zhi Chan originated from the Shaolin Monastery
under the strong influence of Chinese martial arts “Wu Shu” and internal
body exercises “Shaolin Nei Gong.” While most Buddhist meditations
methods have their emphasis on “mind cultivation” this particular method
focuses on the body cultivation instead as a result of the martial arts
influence. In many respects, it is really a hybrid combination that most likely
was the result of the arrival of the sage Bodhidharma at the monastery. "One
finger meditation," is one of the Shaolin 72 arts, the skill of channeling
energy through space and was passed down by 16th generation monk
Zhengzhi (浄浄浄浄) to Que Ashui (闕闕闕) of Shanghai China (photo below).
This form was both highly prized and also kept secret for thousands of years.

This Internal Qigong Method

was always passed verbally
onto the Chief Monastery of
Shaolin and was then only
taught to a selected few. This
form was highly prized by
the monastery and was never
allowed to be taught to the
public. Nei Jing Yi Zhi Chan
often leads to spontaneous
moving qigong (Wu Wei),
including the mysterious
Arhat Boxing, which can
occur as a result of
practicing this Zhan Zhuang
system.

Had it not been for Master Que Ah Shui (1918-1982) aka Wen Yuan
Da Shi, who introduced Shaolin Chan Gong to the world in the 60S, no one
would have known that this top-notch Qi Gong existed. Que Ah Shui was
born in Suzhon Weitang to a very poor family. He became a monk when he
was 8 years old because his family could not afford to raise him. At that
time, there were two Shaolin Monasteries; one located in Song Shan in
Northern China and the other one in Fujian Putian in Southern China. Que
Ah Shui was the Chief Monk at the Southern Shaolin Monastery and he
mastered the Shaolin Nei Jing Yi Zhi Chan Gong taught to him by the 16th
generation monk Zhengzhi (浄浄浄浄) while he was there.

In traditional Chinese culture, it is pivotal to have offspring and pass

on ones family name. Qui Ah Shui was the only son in the family and was
asked by his parents to give up celibacy as a monk in order to continue the
family name. Owing to this reason, Que Ah Shui had the opportunity to
introduce and teach Shaolin Chan Gong in Shanghai, and spread it all over
China in the 1960’s. The spread of Shaolin Nei Jing Yi Chan Gong must be
credited to Grand Master Que Ah Shui. While in Shanghai, Master Que Ah
Shui healed many very sick people with his legendary skills. Word of his
healing ability soon spread like wildfire whereas today there are now over 6
million practitioners of this Qigong in China. "Shaolin Nei Jing Yi Zhi Chan
Qi Gong is also known as “Shen Gong Lohan or One Finger Zen” because
of a famous saint in the history of China who could also heal the sick.

Master Ah Shui worked as a sweeper (basically a sewage cleaner) and

nobody really knew of his extraordinary abilities. That is until a heroic pilot
miraculously crash landed a commercial flight, saving all the passengers.
The pilot however was severely injured and was basically paralyzed from
the incident. The Chinese government considered this pilot a national hero
and spared no expense in trying to find him help. Master Que Ah Shui
healed him and he fully recovered from his injuries. The government asked
him to write a book on this amazing Qigong system and he complied to the
request. Unfortunately as a result of the Chinese Cultural Revolution, Master
Ah Shui was imprisoned because of his religious beliefs, links to Shaolin
monestary and Qigong. Due to hardships, he died an early death at age 60.

Master Que Ah Shui taught Shaolin Chan Gong verbally and

individually. He did not allow any of his pupils to take any notes as he was
forbidden to do the same from his masters. As a result, no one knows
whether he had taught everyone the same thing or whether he had taught
each of his disciple/learner’s differently. In fact, there is much proof
indicating that what a disciple learned is very much different from that of
other disciples. This was a common method of keeping puzzle pieces
separate so that no one individual had the entire method. This is a main
reason why our own Sifu, studied the method from 3 different masters so as
to reassemble the essence and puzzle pieces into a clear practice.

Shaolin One Finger Qigong's intention is to build your body's chi on

10 levels. Unlike most styles of Qigong, this style requires the student to
NOT think about or guide chi but rather to generate chi and allow it to flow
naturally. The emphasis is that chi is smart in itself and understands the
natural flow in the channels. In Chinese Medicine disease or pain derives
from chi deficiency and stuck or blocked chi in the body. So as the student
fills up with chi, the chi flows it's natural pattern and timing. In today's fast
paced lifestyles we use our minds way too much. This training is an
opportunity to move away from that cycle. The basic motto of this Qigong is
“RELAX, KEEP DOWN, AND NO THINKING.”
 The standing practice is based on the postures of Arhats, which are
somewhat like saints or perfected men. There are over 500 postures based on
this method but only one is needed to achieve the desired results. Even at the
highest levels, the primary Arhat posture is always utilized. Many people
falsely believe that no-mind or intent means complete mental silence, which
can and does occur at times, but the real objective is to simply stay in the
present moment not allowing your mind to drift off into memories of the
past or projections into the future. Keep your awareness in the Here and
Now, maintain the posture and the rest will automatically take care of itself.
You can watch TV; listen to music and even talk with others while
practicing so it is not like a deep state of meditation. Chan also means that
you are not allowed to intentionally guide the chi through the body’s
channels. When you feel the chi, just let it do what it is going to do naturally.

Begin this practice by acquiring the ability to hold the main posture for 30-
minutes or more. Begin with maybe a stand of 5-minutes and then add a one
minute each day until you reach a 30-minute practice. It is best to practice
Zhang Zhuang 1to 2 hours after eating. Also, when you finish, drink a glass
of warm water (room temperature is fine) and do not shower or bathe for at
least 1-hour.

Unique Features of Shaolin Nei Jing Yi Zhi Chan Qigong.

In this form of Qigong there is literally nothing to focus upon, whereas other
energy systems utilize internal focal points such as the Dan Tien (Shimen)
located below the navel or other energy centers, or mentally guide the
energy throughout the body, or utilize visualizations, etc. Meditation itself is
also avoided during practice and students are encouraged to watch TV, listen
to music or talk with others as they stand in the fundamental arhat posture.
The eyes are always kept open. There is no special breathing rhythm.
Everything that is supposed to happen simply occurs as a result of correct
practice and the body’s inherent intelligence. The energy accumulates,
develops, circulates and transmutes all on its own simply as a result of the
standing posture. In a similar line of thought, the yogi sage Patanjali states in
the Yoga Sutra: “Asana (posture) puts an end to any differentiation between
the body, mind and soul. Dualities don't exist for the sadhaka (Seeker or
disciple). When body, mind and soul unite in a perfect posture, he is in a
state of beatitude. In that exalted position, the mind, which is at the root of
dualistic perception, loses its identity and ceases to disturb him. There is no
longer joy or sorrow, heat or cold, pain or pleasure. This is perfection in
action and freedom in consciousness. Posture performs five functions—
conative, cognitive, mental, intellectual and spiritual. Conative action is
exertion of the organs of action. Cognitive action is the perception of its
results. When the two are fused, mind's discriminative faculty guides these
organs to perform the asanas (posture) more correctly. Rhythmic energy
flow and awareness is thus experienced without interruption throughout the
body. A pure state of joy is felt.”

According to many Qigong masters of this style, there are many unique
talents or abilities that may develop in accomplished individuals. Five
specific supernatural powers are consistently mentioned. These are Deva
Vision and Deva Hearing, which are the abilities to see and/or hear events
thousands of miles away, or even into other planes or dimensions. Other’s
Heart is the ability to know the innermost thoughts of other people. Tell Life
is the ability to see into the past lives of yourself or others. Travel Beyond is
a skill that allows one to travel or project oneself into the various astral
planes. When all five of these abilities manifest or combine in one
individual, that person enters into what is called: The League of Beings
Above and Beyond Commoners. However, the objective of Shaolin Nei Jing
Yi Zhi Chan is not to develop these paranormal powers or chase after these
phenomenons. The goal is to develop abilities specifically suited to the
assisting and healing of self and others. As many very powerful and
accomplished masters have told me “I’m only interested in abilities that
serve me in my practice to help my fellow man.” While there are many
unique benefits to this style of Nei Kung (internal work), everyone that
practices this Qigong develops healing abilities.

Fundamental Arhat Posture of Shaolin Nei Jing Yi Chan Qigong.

Preparing posture: Relax completely in Wu Ji #1. Stand with feet one shoe
size apart or shoulder-width apart. Point the toes straight forward but also
slightly inward. Your arms hanging naturally with palms touching the
thighs. Keep the head and neck erect with eyes looking straight ahead. Just
breathe naturally, inhale through the nose and exhale out the mouth.

Feet spacing can be one of

the following three
choices: 1) Exactly your
foot width apart, as if you
laid your shoe sideways in
between. 2) Shoulder
width apart. 3) Two shoe
sizes apart. Choices 1 & 2
are the most natural and
frequently used stances.

Wu Ji Posture
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Standing posture: Squat down a little allowing the knees to come inwards
toward one another. Then flex both knees outward like riding a horse. This
adds torque to the tendon lines of the legs. Meanwhile, slowly raise and
stretch forth your upper arms slowly, and have the armpits “opened” (with
enough space to hold an egg in it). Slowly raise forearms, which should be
parallel to each other, to the ground-paralleling level with palms facing
downward and fingers straightening naturally. Keep the backs of the hands
and the forearms at the same height (See photo above & Fig.1and Fig. 2).
During this stance, check
the positions of your
forearms regularly. Very
often, they move toward
or apart from each other.
Some may feel their
forearms become very
light like they are floating
and thus rise upward
naturally. If the above
happens, put the forearms
back to their original
position parallel to the
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ground.
Main Points

Stand with soles in full contact with ground surface and with toes
gently grasping the ground. (Refer to Fig. 3 above) Point knees to insteps,
but do not exceed the perpendicular of the toes. Shrink & gently contract
anus, withdraw hip and draw in the abdomen a little. Relax the torso
completely with shoulders and elbows, twisting free without stiffening. Keep
lower limbs standing freely. Relax thighs and calves and erect your torso by
raising your core upwards. Curve the chest a bit inward and, imagine as if
you were uplifting your tailbone. Look straight ahead with your regular
relaxed breathing. Inhale through the nose and exhale through the mouth.

1st hold up all fingers naturally. Do not put forth any strength nor
stiffen. Hold up thumb naturally beside forefinger. Keep forefinger in line
with the back of the hand. Lower the positions of forefinger, middle finger,
ring finger and little finger naturally and sequentially, shaped like staircase.
If you imagine that you are trying to hold a small bowl in each hand by
palming it as gently as possible, you will have the correct hand position. If
you fully open and stretch your hand and fingers out as far as possible and
then just let the entire hand relax it will naturally achieve the correct hand
position.

To correctly practice this method, begin by standing in the void (Wu

Ji) for a few minutes to relax and calm the mind. Count backwards (10, 9, 8,
7, 6, 5, 4, 3, 2, 1) a few times to help quiet the mind. After relaxing into Wu
Ji for a minute or two squat down a little deeper and move into the
fundamental Arhat posture just illustrated and discussed above by slowly
raising your forearms upwards and elbows slightly forward and out away
from your body. The goal is to eventually hold this posture for 30-minutes
and then continue with the “Finger bending exercises” before ending the
practice. After finishing the finger prescribed finger bends, relax with your
hands covering the dan tien (3 inches below your navel) to allow the energy
to settle. Finish by walking around for several minutes to relax the legs and
circulate the accumulated chi and blood flow. The summary document
contains all the necessary closing exercises.

In the early stages of Zhang Zhuang training, you may shake or vibrate
uncontrollably, sweat intensely, feel itchy or tingly, various sensations of
heat or cold, your feet may bother you, your muscles may feel sore,
especially the thighs, calves and shoulders. You may experience numbness
or some type of asymmetry in terms of physical balance or even asymmetry
of the sensations described. For example, one side of your body could feel
warm and the other side could feel cold. However, with continued practice,
usually by the 6th week, this will become a very pleasant exercise that you
will look forward to doing each day. Persevere it is well worth the effort. As
your chi gets stronger, the exercise becomes pleasant and effortless. The
author has personally stood in the fundamental Arhat for 3 hours straight in a
state of pure bliss. Every internal style of martial arts that focuses on chi
development and internal strength utilizes Zhang Zhuang as the primary chi
building exercise. This is truly a remarkable method of Qigong training with
a history going back 1000’s of years. With consistent practice, it should only
take approximately 4-months on average to become fully proficient in this
method.
Those with physical
limitations can assume the
fundamental posture sitting
upright on the end of a chair,
with feet flat on the floor and
a 90-deg angle bend at the
knee (shin to thigh angle).
Very ill can lay down on their
back with feet flat on the
floor. Forearms can be
slightly lifted with arm weight
on the elbows to raise hands
off the ground. If laying
down, try to exercise at
sunrise & sunset, with your
head pointing in the sun’s
direction.
The posture to the right is
the preferred method of
sitting for Shaolin Nei
Jing Yi Zhi Chan Qigong.
The other postures can be
used until sufficient health
has been restored.
 Secret Finger Bending Method
Do Not Practice The Finger Bending until you have completed 1-month of Standing. After 1-month,
you will have established a base of internal Qi needed to be successful with this method. If you can
sense the magnetic repelling force of the earth Qi or pressure between the palms you can begin
immediately.

The Finger-Bending Method and sequences are a vital technique in

this style of Qigong (Nei Gong). It is actually entirely unique to Shaolin Nei
Jing Yi Zhi Chan Gong and is the heart of successful practice. The palms
and fingers have an unusually high concentration of nerves and acupuncture
points. Combined with the fingertips, which naturally have a great deal of
Qi, the method is simple and magical in promoting health. There are some
more dynamic movements associated with this Qigong and some masters
have mistakenly focused on these flashier aspects of the system, but the real
essence of this Internal Qigong are Standing Zen and Finger Bending.

The fingers (and corresponding toes) of the hand are associated with
the various organs and meridian systems of the body. Bending the finger of
each hand down at the knuckle where it meets the top of the hand during the
fundamental Arhat posture causes the Qi to flow through different pathways
inside the body. The method of bending fingers is illustrated below. It is
important to keep the other fingers in their proper position, while bending or
pushing down the selected finger. Also, do not bend down more than 30 to
45 degrees as over bending cuts off the flow of chi. Fingers should be
lowered in a very slow controlled manner, which allows the energy flow to
change pathways within the internal meridian system. Over bending will
pinch off the flow of energy.
Finger bending is done slowly,
taking about 7-seconds to lower
the finger and then hold the
position for about 50-seconds and
then another 3-seconds to raise it
back to the normal hand posture.
Thus taking a full minute for each
finger bend. The Thumb is bent
by making a small circle towards
the body, then push it down.
Allow a 30-second pause prior to
bending the next finger.

The middle finger is associated with the Heart, but it will affect the
entire circulatory system as well as the central nervous system. The ring
finger is associated with the Liver, but will also affect the eyes and
gallbladder. The index finger is associated with the Stomach, but will affect
the entire digestive system including the spleen. The pinky finger is
associated with the Kidneys, but will affect the Urinary system, bones, ears
and sex organs as well. The Thumbs are associated with the Lungs, and will
affect the entire respiratory system including the skin, nails and hair. Often
Qi is felt in the head if the Thumbs raise and point upwards. Note: These
associations are somewhat different than known acupuncture or Traditional
Chinese Medicine (TCM) theories. This is due to the exercise method, not
the meridian channel. There are a number of small muscles, nerves, tendons
and ligaments that when manipulated by the specific finger-bending method
cause the energy to flow much differently internally.

A note on the "organs". When we discuss the concept of organ (say,

the "kidneys") as is referred to in “Traditional Chinese Medicine”, this is
most often not a reference to just that one specific organ, but a reference to
the whole element (in the kidney's case, "Water") - to the entire energetic
stratum of the body (including specific organs, tissue, dynamic) to which
that element refers - according to Traditional Chinese Medicine. For
instance, "kidneys" could be used to refer to all of following: the kidneys,
urinary bladder, constitutional & sexual energy, bones, marrow, and the
dynamic of that whole layer of the human body. All of those, as one thing:
the water element, which is simplified by just saying “Kidneys”. In other
words, we are working not only the specific organ, but also everything else
in the body that is associated with the same “element”.

1) While bending the middle finger, Chi goes to the Heart system
2) While bending the ring finger, Chi goes to the Liver system
3) While bending the index finger, Chi goes to the Stomach system
4) While bending the pinky finger, Chi goes to the Kidney system
5) While bending the thumbs, Chi goes to the Lung system. Chi will
also rise to the head from this practice.

Bending the thumb, ring & index fingers together causes chi to flow through
the Triple Burner and will affect the entire torso and organ systems.
To reset any finger-bending sequence in the event you make a mistake during the
exercise, simply clench a fist, then outstretch and extend fingers. Repeat 3-times.

Nei Gong Finger Bending Formulas:

Longevity Formulas: After building up your internal Qi reservoir for the

first months of practice you can begin the following finger bending
sequence.
a) Bend the ring finger 5-times,
b) index finger 7 times
c) Pinky finger 4-times. Each bend should take about a full minute with
30-seconds pause between each set. This sequence is used for 1-month
and takes approximately 16-minutes to perform. Therefore, you should
stand for 15-minutes, do the finger sequence, then stand another 5-
minutes and then close resulting in approximately 35-minutes of practice.

2) For the 2nd month use the following formula:

a) Bend the ring finger 1-time.
b) Bend the index finger 4-times
c) Bend the Pinky 5-times
d) Bend Middle finger 6-times
e) Bend Thumb 7-times (approximately 22-minutes)

3) For month 3 use the following formula:

a) Bend Middle finger 5-times
b) Simultaneously Bend Ring & Index Finger 5-times
c) Simultaneously Bend Thumb & Ring Finger 5-times (formula
takes about 15-minutes)

4) Continued Longevity Practice. For the remainder of your training,

you can alternate the following bending formulas in monthly rotation.
Formula I:
a) Bend Index finger 1-time
b) Bend Ring finger 1-time
c) Bend Thumb 1-time
 d) Bend Pinky 1-time
e) Bend Middle Finger 1-time (Formula takes 5-minutes)

Formula II (Note for this formula only hold each finger down for 10-
seconds):
a) Bend Thumb 3-times (only 10-seconds for each hold)
b) Bend Middle Finger 5-times (10-seconds)
c) Bend Pinky Finger 3-times (10-seconds)
d) Bend Index Finger 7-times (10-seconds)
e) Bend Ring Finger 9-times (10-seconds)
f) Bend Middle Finger 1 time. (10-seconds)

Formula III:
a) Bend Thumbs 1-time
b) Bend Index Fingers 7-times
c) Bend Middle Fingers 3-times
d) Bend Ring Fingers 9-times
e) Bend Pinky Fingers 5-times (25-minute formula)

Special Finger Bends to help with Zhang Zhuang experience:

To Relax your legs:
a) Bend Ring Fingers 1-time
b) Bend Index Fingers 1-time
c) Bend Middle Fingers 1-time
d) Repeat a,b,c procedure for 3-times in total. Can also repeat sequence
“as needed” during the standing practice.
To Calm the Mind & Relax The Heart:
a) Bend Middle Fingers 3-times
b) Bend Ring Fingers 4-times
c) Bend Middle Fingers 1-time
d) Bend Pinky Fingers 1-time (Repeat procedure “as needed” during
standing practice). This method is also useful for Heart disease.

To Lower the Qi if you feel too much is rising upwards into your head:
a) Bend middle fingers 1-time.
b) Bend ring fingers 1-time
c) Bend pinky fingers 1-time
d) Repeat “as needed”

Finger Bending Formulas for specific ailments.

If you are suffering from a specific condition, one of the following finger
bending sequences should be used after your 1st month of standing practice
has been completed. In other words, you have accumulated enough internal
Qi reserves to benefit from the bending formulas and sequences.

Cancer Treatment & Prevention Method:

a) Simultaneously bend Pinky, Middle Fingers & Thumbs.
b) Then keeping your left arm stationary, move the right forearm
underneath the left arm. Both wrists are basically in alignment.
c) While the right arm is under the left, additionally bend the ring fingers
and index fingers.
d) Then slowly return the fundamental standing posture. Stand for 2-
minutes.
 e) Bend the Pinky, Middle Fingers & Thumbs again.
f) Keep the right arm stationary and now move the left forearm
underneath the right arm, aligning the wrists.
g) While the left arm is under the right, additionally bend the ring and
index fingers. Then slowly return back to the fundamental posture.
h) Repeat entire procedure 4-times and then stand for 5 additional
minutes.

High Blood Pressure:

a) Bend Ring Finger & Pinky Finger Simultaneously 1-time
b) Bend Thumb 1-time
c) Bend Ring Finger & Pinky Simultaneously 1-time.
d) Repeat a,b,c for a total of 6-times.

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a) Bend Pinky Fingers 11-times hand exercise is our
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a) Bend Thumbs 2-times
b) Bend Pinky Fingers 2-times
c) Simultaneously Bend Thumbs & Pinky 11-times

Heart Diseases:
a) Bend Pinky Fingers 1-time. Then flex, stretch and extend all fingers
outwards as far as you can, then allow the hand to relax back into
position.
 b) Bend Middle Finger 1-time. Flex and Stretch as before.
c) Repeat a & b procedure for 11-times in total.
d) Stand for at least 5-minutes after completing a-c.

Heart Disease II (Calms the Mind & Heart):

a) Bend Middle Fingers 3-times
b) Bend Ring Fingers 4-times
c) Bend Middle Fingers 1-time
d) Bend Pinky Fingers 1-time

Liver conditions:
a) Bend Ring Finger & Middle fingers together 9-times.
b) Continue to stand for at least 5-minutes after bending fingers.

Stomach & Intestine (Colon) Diseases:

a) Bend Middle Fingers 1-time
b) Bend Ring Fingers 1-time
c) Repeat a & b method for 11-times
d) Stand another 5-minutes before ending exercise.

Mental Diseases:
a) Bend Thumbs 1-time
b) Bend Pinky Fingers 1-time
c) Bend Index Fingers 1-time
d) Repeat a,b,c method for 6-times in total.
e) Stand another 5-minutes to end procedure.
Mental Disorder caused by the splitting of nerve tissues:
a) Bend Thumbs 1-time
b) Slowly raise both index fingers about a ½ inch higher than all other
fingers, then immediately lower the index fingers into the down
position.
c) Repeat a & b method for 6-times. Stand for another 5-minutes.

Low Body Temperature and/or Low Blood Platelet counts (Thrombocyte):

a) Simultaneously bend Thumbs and Pinky fingers 7-times
b) Bend both Middle and Pinky Fingers together 6-times.
c) Stand another 5-minutes.

Fertility or Conceiving Issues for Men & Women:

a) Simultaneously bend Ring Finger and Pinky Finger (hold down 15-
minutes). Then relax back to normal hand position.
b) Bend middle, Ring & Pinky Fingers together (hold 10-minutes).
c) The longer you can hold step b, the better.
d) Hold the position below for 5-minutes with the right hand over the left
hand, the another 5-minutes with the left hand over the right.

Try to tug and press the Qi. Should feel like taffy when pulling and like magnets repelling when pressing.
 Heat induced Asthma:
a) Bend Thumbs & Middle Fingers together 9-times.
b) Relax 1-minute in normal posture.
c) Bend Pinky Fingers 2-times. Then stand another 5-minutes.

Cold Induced Asthma:

a) Bend Thumbs and Ring Fingers together 9-times
b) Relax 1-minute in normal posture.
c) Bend Middle Fingers 3-times. Then stand another 5-minutes.

Spontaneous Dynamic Qigong “Wu Wei”

In the process of performing the fundamental posture and others, you may
experience spontaneous body movement. If you are listening to music, your
body may spontaneously sway or bounce to the musical rhythm. If you are a
martial arts practitioner you may spontaneously begin movements that
resemble “Wu Shu”. It has been said that all internal martial arts evolved
from the spontaneous movements that have occurred while practicing the
stillness of Zhang Zhuang. The movements were simply observed and
recorded for later use. The most important elements in achieving Wu Wei or
spontaneous dynamic Qigong are: (1) Body alignment, (2) Relaxed Qigong
Breathing and (3) a desire or want to experience Wu Wei without resistance
or fear and (4) large accumulated reservoir of internal Qi. Basically if it
begins to happen, you should smile and just go along for the ride. Never has
the saying “Go with The Flow” been more appropriate than with the
experience of Wu Wei. You always have the ability to stop or override the
spontaneous movement at will, so there is nothing to fear. Wu Wei is also
considered a sign of Qigong progress, so you can embrace the experience as
beneficial.

Body alignment needs to be straight from the crown of the head or “Bai
Hui” to the perineum. The crown or Bai Hui absorbs Yang energy from the
Sun and Stars. The perineum or “Hui Yin” absorbs Yin energy from the
earth. With correct alignment, these Yin & Yang forces build up inside the
lower Dan Tien and activate it. Basically, if you imagine that there is a solid
but hollow tube that runs down from the center of your head where the soft
spot was when you were a baby, through your neck and torso, down between
your genitals and anus (perineum) and into the earth your posture alignment
should be correct. This allows you to feel like your center of gravity is
located inside the Dan Tien (2-inches below your navel). The Chinese
expression is “The Dan Tien kisses the Earth” which makes it possible for
the body to connect to the earth force causing the body to experience strong
physical reactions. The earth has a powerful force that can influence the Dan
Tien through the legs and perineum. Relaxed Qigong deep breathing as
previously discussed further activates the Dan Tien contributing to the
effect. If you stand in front of a mirror that allows you to see your entire
body this can be helpful for aligning your posture. Also, in the early stages
try balancing a heavy book on top of your head like they do in charm school
to get the proper feeling of gravity alignment through your center into your
feet. This little trick works really well especially for those who are training
on their own.
Although this dynamic state is not a requirement to your success, experience
has shown that those who can achieve Wu Wei (Spontaneous Qigong) tend
to achieve effects more quickly than those who cannot. During Wu Wei, the
Qi is in control and is flowing intelligently throughout your entire body
correcting imbalances and injuries (physical & emotional). Being afraid of
Wu Wei Qigong and seemingly uncontrollable body movement is the
greatest barrier to the experience. Please note that the dynamic state in this
method is 100% controllable. If your body movement is too strong and you
want to stop or slow down the moving, you simply focus your attention on
the Mingmen accupoint, which is on your spine directly behind your navel.
Additionally, the desire or will to stop will cause you to stop as well. The
Nei Jing Yi Zhi Chan style of Zhang Zhuang requires that you always train
with your eyes open so you are fully aware of your surroundings during
practice. One should also note that most practitioners generally do not
achieve spontaneous movement until they have done the practice for 3 to 5-
months on average.

Wu Wei Finger Bending Method:

a) Bend the ring finger down 1-time
b) Bend the middle finger 1-time.
c) Simultaneously bend the index, middle and ring finger 11-times.
d) Repeat step c if necessary.
Spontaneous movement with this Qigong often resemble martial arts movements and was
referred to as the real essence of Arhat Boxing due to the guidance of the Qi.
 Helpful Tips For Standing Exercise

Zhang Zhuang Qigong

1) Feel your body weight throughout the entire foot, but especially in the
center area. A great exercise to practice is to stand with a fairly heavy
book on top of your head, like the old “charm school” posture &
balance exercise. This will give you the correct feel in your feet and is
very beneficial in learning how to stand correctly. You only need to
practice for a minute or two each day to get the feel of it.

2) If possible, stand where you can see your reflection in a mirror to

visually help you with your alignment. Also, if there is some form of
vertical straight edge that you can see and align with the center of
your groin to the top of your head, this can be extremely helpful. In
my home, this can easily be done with a door jam (vertical edge) and
the bathroom mirror, by standing in the hallway.

3) If your arms or shoulders get tired or sore during the exercise, place
your hands on your back near the kidneys with palms facing out,
resting them there until you feel ready to return back to the armchair
posture.

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The Special Physiological Characteristics of the Standing Exercise

1) A highly adaptable form of mental and physical education.

The Standing Exercise can be practiced almost any time, anywhere,
without the need of aids, apparatus, large spaces, etc.

Standing exercise is most effective, since it combines conditions for the

development of a beneficial inhibitory state in the cerebral cortex (C.C.)
with the steady increase in metabolic and cardiovascular activities. Hence, it
is a thorough form of rest and exercise. Furthermore, for the healthy and
those with a sound basis in the "treatment" exercises, a slight adjustment of
posture and mental activity produces much greater exercise value, putting
the C.C. into a highly concentrated state and the body into a state of hair-
trigger sensitivity and free-flowing strength.

2) A Non Oxygen-Debt Exercise.

Many forms of exercise involve concentrated bursts of mental and physical
effort during which the breathing is restricted, or suppressed. During such
exercise, insufficient oxygen is provided for the body's needs, resulting in
labored or forced breathing. Such oxygen debt is accompanied by the
inefficient dispersal of waste products such as lactic acid. The strain put on
the organism by such phenomena is considerable. The Standing Exercise,
however, cause the practitioner's pulse to maintain a certain increase (though
never more than twice the normal rate), while the respiration remains
unrestricted, indeed deepens and improves, oxygen intake keeping pace with
oxygen consumption.
3) The Effects on Blood Circulation. During the practice of the Standing
Pole Exercises, while the muscles maintain a certain degree of contraction,
breathing is not restricted. Hence, thoracic and abdominal pressure do not
suddenly increase and the phenomena of excessive expansion of the right
atrium cordis does not occur after practice. Rather, the pulse rate rises and
drops gradually during and after practice, making it very suitable for practice
by those with heart trouble or the very frail. In addition, the maintaining of
the posture for a period without moving means that, once blood circulation
has speeded up and is flowing freely, it will not be disturbed or obstructed
by sudden movements, bending, twisting, locking joints, etc.

4) Posture. Many of the unconscious tensions and resulting aches and pains
in the body are the result of posture defects. The Standing Exercise will give
the practitioner the chance to become aware of such tensions and defects,
providing an excellent method for gently and naturally eliminating them
over months and years.

5) A Form of Diagnosis and Treatment Combined.

The Standing Exercise is an excellent method to investigate the
physiological changes undergone from the resting levels to the exercise
state. These changes occur and can he observed while the body is static,
employing fixed standards of form and time according to the limits of the
individual. Under these conditions each physiological function is raised
within reasonable and stable levels, and so it is a most scientific method of
diagnosing the objective norms of each organ's condition in the active state.
This method of diagnosis in the active state can be used to supplement the
old style of relying mainly on diagnosis from pathological anatomical
material, and the common method of diagnosis based on inspecting the
normal or pathological functional norms of each organ in the passive state.
This is important because the objective norms governing the development of
disease are not limited solely to affirming the anatomical structure
changes of the various organs, or to changes of objective norms in the
passive state. There are certain chronic illnesses which do not exhibit
functional changes while in the passive state, only becoming apparent during
the exercise state. Investigating the objective norms of the functional
activities of the organs in the active state is thus a new science in modern
medical research. Most importantly though, the Standing exercise is a viable
and effective method of self-treatment. As a non-strenuous but thorough
mental and physical exercise they can be practiced by even the very frail and
seriously ill, combating and treating illness, changing the constitution and
strengthening the body without the side effects of certain medicines or other
forms of treatment. This is effected by one's own labors, a psychologically
very important factor in combating and recovering from illness. They are
thus a way to resolve, partially at least, the basic questions of frailty due to
illness, treating chronic diseases which do not respond to treatment and
depression and psychological problems during illness, combining
diagnosis and treatment and strengthening the constitution in the most
natural and beneficial fashion. Accordingly, it can be seen that they have
much potential for providing new material in the study of geriatrics, chronic
disease, sports physiology, sports bio-rnechanics, sports bio-chemistry,
sports medicine and in the combining of Chinese and Western medical
traditions.
 www.Developyourenergy.net
Therapeutic Foundations
1. Preliminary Investigations into the Physiological Basis of the Therapeutic
Value of the Standing Exercise. The question which strikes one most
immediately in the study of Qigong is, what is qi or chi? One can see it
simply as a concept adopted by physicians in ancient China to make sense of
their observations after the clinical application of their methods of treatment,
and also by Taoists to rationalize their methods of cultivation and the
phenomena they experienced during practice. Likewise, one can rationalize
it as an expression of the body's natural defense and self-healing capabilities.
Chinese traditional theories vary in their explanations of it and its make up,
and though schools of thought differ in their emphasis on it as a material or
immaterial, physical or metaphysical phenomena, it is most commonly
talked of as a definite physical energy it is easy to dismiss all such theories
as mediaeval concepts not grounded in objective reality resulting from the
misinterpretation of observed and subjective phenomena in the absence of
scientific methods, and thus to dismiss qi as pure imagination. Nevertheless,
this theory of the qi flowing through channels in the body has persisted for
more than two thousand years, and the sheer volume of medical, Taoist and
qigong literature recording the subjective awareness of it and its movement
within the body forces us to give it serious attention, and to recognize that
there must be an objective basis to the concept involving the relationship
between mind and body. In essence, it’s the same concept as “prana”
flowing through the body during the practice of Yoga, which also has a long
history of health benefits.
In Nature Magazine published on l0th March 1978, an article appeared by
Gu Hansen of the Shanghai Nuclear Research Institute. In it she presented
the experimental evidence demonstrating that the wei-qi (external energy)
purportedly emitted by qigong masters from a point on the body was, in fact
a low frequency infrared signal. This gave rise to a great deal of discussion,
and a variety of theories couched in scientific terminology have been
proposed to explain qi and its workings within the body.

Unfortunately, despite investigations, no further evidence can be brought

forward to shed any light on the existence, workings or composition of qi in
the body, or of the existence of channels through which it might flow.
Discussion of these various theories is fruitless, since they all lack solid
experimental evidence and also prove incompatible with the traditional
theories of the workings of qi to which they are being applied. Even worse,
many writers on the subject endeavor to explain the problem by freely
mixing modern and traditional theories, to absurd effect. Thus, the mystery
of qi remains unsolved. It may be that concentration on a spot on the body
excites nerves to the benefit of health or that some electromagnetic
phenomena is involved. It may also rum out that several different
phenomena are behind the various manifestations of qi. What is clear is that
if the mystery is to be explained, there must be far more sound investigation
of the physiological and psychological factors involved and a rational
assessment of the evidence, rather than jumping to conclusions with half
baked theories or simply chasing after the discovery of some mysterious
energy. There is a burgeoning literature in China on the results of the clinical
application of qigong and the recovery from illness through its practice,
demonstrating its undeniable value in the treatment of a wide range of
illnesses and for the preservation and development of health. However there
has been a surprising unwillingness to discriminate what is really essential
and of genuine value in practice. All manner of styles are practiced, some
complicated, including various combinations of breathing exercises,
meditations, movements of qi with the mind, postures and movements,
others very simple. Many different methods of meditation and concentration
are advocated. Yet, a broad range of styles and methods have proved to be
effective for a surprisingly similar range of ailments and with roughly the
same range of success. There is no clear clinical evidence to suggest that one
method is radically more effective than any other, for instance, that
concentrating on the "Dan Tian" (2nd chakra) and circulating the qi is more
effective than other methods of meditation. So long as the posture and
meditation method are appropriate, allowing the practitioner to relax and
concentrate while combining a degree of exercise, good results can be
obtained.

There is thus a great tendency to put the cart before the horse, emphasizing a
specific technique as vital, when it is the overall state of relaxation coupled
with exercise which is of value. Much more discriminating investigation is
required if such methods as the "self-treatment" styles of qigong are to be
definitely demonstrated as especially effective in treatment. Another
problem is that there has been insufficient elucidation of possible differences
between mental states achieved by different meditation methods and if these
affect the body in different ways. Indeed, the whole relationship between
mind and body, how far and in what ways mind affects body and vice versa
and other questions raised by qi-, gong phenomena, such as the part played
by self-suggestion and self-hypnosis, have all to be investigated in detail.
Finally, there is a great tendency to stick to traditional techniques, despite
the fact that some can lead to bad side effects. This is especially true in the
case of over concentration on a point on the body or the "self-motion
exercises”, which can lead to nervous disorders. Clarification of what is
really essential in the practice of Qigong should enable such methods to be
avoided.

Yet, despite the claims of traditional theories and the mysteries which
remain, scientific investigations have demonstrated the basic physiological
factors which underlie the therapeutic value and effectiveness of Qigong
exercises. Though the following brief account covers the major therapeutic
factors behind Qigong practice in general, it is written with special reference
to the standing form of the Standing Pole Exercise. This is because the
standing forms have proved most effective in the treatment of a wide variety
of ailments, including chronic tracheitis, gastroenteritis, hepatitis, cardiac
disease, high blood pressure, neurasthenia, chronic rheumatism, rheumatic
arthritis, lymphoma, thyroid enlargement and others, as well as especially
suitable to the development of a strong and healthy physique.

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1) Effects on the Cerebral Cortex and Central Nervous System.

The importance of the cerebral cortex (C.C.) to the human organism is now
fully recognized. It controls the whole of the central nervous system
(C.N.S.), directing and coordinating the different functions of the body
according to input received from both inside and outside the body. If the
C.C. becomes over-excited or exhausted, then its functions become
disordered. The various functions of the body suffer from this decline in
control and regulation sometimes to the point of pathological symptoms
developing, that is, illness. Likewise, illnesses, as malfunctions of particular
parts of the organism, send harmfully stimulating signals to the C.C., placing
a further burden on it, which will again influence the whole body. The major
aim of the Standing Pole Exercise and indeed all Qigong meditation, is to
break this cycle, providing the C.C. with beneficial stimulus, causing it to
relax into a protective inhibitive state. This reduces stimulation from chronic
illness, giving the C.C. adequate rest and recuperation, allowing it to
gradually recover and maintain its normal functioning capacity, and
thereafter strengthen it. This inhibitory 11quiet" state is contributed to by
three main actors. First, relaxation and concentration of the mind and
thoughts. By relaxing the mind as much as possible while maintaining a
focus of concentration, one shuts down most of the excited areas of the C.C.
allowing it a degree of rest and recuperation and breaking the cycle of
harmful reoccurring excitation. A specific method of concentration is
generally used, since it creates a new, pleasant focus of concentration to
replace the old, pathological ones, though there is the danger here that the
new focus will also be too strong, causing excess control or overburdening
of the C.C. Clearly, for health purposes, the more gentle, pleasant and
relaxing this focus the better. Second, the improved blood circulation
combined with deeper respiration increases the supply of oxy-hemoglobin to
the cells. This helps to produce a very relaxed sensation, which in turn
provides a beneficial stimulant to the C.C. The greater this stimulation, the
deeper the inhibitory state achieved, helping to disperse the focuses of
harmful reoccurring excitation. Third, stimulation from posture. When
practicing the Standing Pole Exercise, one must first assume the required
posture, then hold it for some period of time, thus producing in the C.C. a
focus of stimulation for its maintenance. Since there is no change in the
outer form, beginners who have not yet, or have just, established this
conditioned reflex will gradually see a reduction in input from the external
perceptive organs. At the same time, the internal receptors (muscles,
ligaments, joints, etc.) will not be accustomed to the new stimulation and
respond accordingly, making it difficult to relax the processes of the C. C. at
once. Thus, in the early stages of practice one will be disturbed by the
physical reactions, giving rise to more random thought activity. Hence the
usual need to employ a suitable mental activity which may help to rid one of
anxieties, troubling thoughts and also contribute to physical relaxation. The
reactions of, the muscles and the general changes undergone during practice
will create numbness, aching and other reactions. These changes are called
"new stimuli" and they cause the muscles to become excited. This excitation
is transmitted through the nerve fibers to the C.C. There they undergo
analysis and signals arereleased to see if the ache/numbness has changed for
the better or if any other reaction has occurred. This reflex is called the
"probing reflex." It is transmitted to the affected part, and maintains the
posture. If the "new stimuli" signals continue unabated from the same place
at the same level and quality, owing to the increased endurance of the
muscle fibers and the nervous system becoming accustomed to the signals,
their peculiarity declines and the "probing reflex" is no longer emitted. Thus
the aches, numbness and pains will gradually disperse and will be followed
by a warm, slightly numbing but very comfortable feeling. This feeling is a
most beneficial stimulus to the C.C. The deeper it becomes and the longer it
lasts the more it will promote the relaxation and concentration of the C.C.
and the inhibitory state developed. The necessity of daily practice,
perseverance and patience to get through this early period of pains and
troubles thus becomes obvious.

This inhibitory state is only restricted to certain cortex cell groups, and the
depth of the "quiet" achieved depends on its distribution in the C.C. If it is
limited solely to the upper layers it is only a "shallow" state, while if it
extends deep into the layers, then a "deep" state has been achieved.
Electroencephalogram investigations have demonstrated this state to be quite
different from sleep or hypnosis. It is characterized by the appearance of
beta wave in the front portions of both hemispheres, which increases in
amplitude and expands towards the back of the hemispheres as practice
progresses and the inhibitory state deepens. The alpha wave, however,
undergoes little change, though sometimes exhibiting a slight increase in
amplitude, cycle extension and a trend towards a gradual slowing of rhythm.

Investigations into relaxed sitting and lying postures show a reduction in

reflex, muscular, blood-vessel and skin electrical reactions, demonstrating a
general inhibition of the C.N.S., especially the Sympathetic Nervous
System, beneficial to rest and recuperation of the C.C. This is largely felt to
be due to direction of concentration away from external stimulation, since
concentrating on a mathematical problem produced much the same initial
phenomenon, Investigations by Dr. Xu Yingdou of the Beijing Co-operative
Hospital suggested, as one might expect, that the change in the inhibited
state in the C. N. S. and C.C. took longer in the practice of a standing
posture than a lying or sitting one.
2) Blood Circulation.
The maintenance of a certain posture during practice means that the muscles
must preserve a constant degree of contraction, bringing an increase in pulse
rate. However, the posture is also a "relaxed" one with all joints slightly
bent, preventing the obstruction of blood flow due to excess tension or
locked joints, and greatly reducing energy expenditure and strain. This
creates the best conditions for the promotion of blood circulation, and hence
the mobilization of blood in the internal organs, oxygen exchange, and other
associated metabolic processes. Under such conditions, the small blood
capillaries in the muscles expand, reflected by buzzing/numbing in the feet
and hands, crawling sensations on the skin, and the whole body becoming
warm or sweating.

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Investigations by the Beijing Railway Hospital and No.1 Auxiliary Hospital
showed that after forty minutes' practice of the standing "A-llround Stance"
red blood corpuscles increased by anything from 21.000 to 5.900.000 per sq.
ml.; white blood corpuscles by 400~.000 per sq. ml., and hemoglobin
content by 1.5-2.3 gms. per sq. ml. The importance of this in increasing
oxygen supply to tissues and improving the body's immune system is
obvious. During simple lying and sitting
postures the pulse rate and metabolic rate all tend to drop, creating
maximum conditions for entering a quiet state, also reducing oxygen
consumption and the deep relaxation allowing unrestricted blood circulation.
During standing exercises the pulse rate increases at a steady rate, eventually
reaching a stable level. Metabolic rate and oxygen consumption also show a
gradual rise, then stabilize. Immediately after practice the pulse rate does not
drop suddenly, there being little change between the first ten seconds and
last ten seconds of the first minute after practice. This means that neither
during practice nor immediately afterwards does excessive expansion of the
right atrium occur as in most energetic sports. (This expansion occurs in any
exercise where oxygen intake cannot keep up with consumption, or the
breathing is restricted. Immediately after stopping, the obstructed blood in
the veins of the outer thorax rushes in under pressure).

3) Respiration.
During the practice of the Standing Pole Exercises the hands and elbows are
raised to differing levels. This means that the muscles of the shoulders, back
and upper chest are needed to support them, creating tension across the
upper torso. This, combined with relaxation of the abdomen, induces the
onset of abdominal respiration without deliberately forcing it. As one
progresses, the chest muscles will gradually relax, thus allowing thoracic
expansion to join in. In this way, once a high degree of overall relaxation has
been reached, very deep and perfectly natural breathing results. During
simple sitting and lying forms, there is no rise in pulse rate, oxygen and
energy consumption dropping due to the high degree of mental and physical
relaxation. As a result, breathing deepens and becomes very slow.

Standing postures see a rise in the pulse rate and a marked increase in
oxygen consumption and metabolic activity. It is thus essential to allow the
breathing to respond naturally to these demands as it adjusts itself to the
needs of the metabolism. Deliberately slowing it down could prove very
harmful. In the early stages, the respiration rate may increase quite
considerably. But as relaxation develops, the rate will decrease as the
breathing deepens and lung capacity increases. Accompanying this
development in lung capacity will be a beneficial increase in the
permeability of the pulmonary alveolus wall and expansion of the lungs'
capillaries. Further, greater chest expansion during inhalation increases
pressure in the thorax, helping to draw blood out from the veins into the
heart. Likewise, exhalation releases the pressure, helping the heart to push
out blood. Not enough is yet clear concerning the effects of respiration
vibrating through the nervous system. Clearly, the rhythm of deep, regular
breathing is a beneficial stimulus in helping the body and mind to relax, and
it is often used as a focus of concentration. Certainly, inhalation causes
"tension" while exhalation causes "relaxation," a phenomenon utilized by
many of the calisthenics types of qigong exercises and martial arts
techniques. Lastly, there is the beneficial massage effect of deep respiration
on the internal organs. When inhaling, the diaphragm muscles sink down
and the mediastinurn expands, while when exhaling the mediastinum
contracts and the diaphragm muscles rise up. This expansion and contraction
has the effect of slightly stretching the heart and revolving the heart and
large blood vessels. At the same time, it prevents ossification of the ribcage,
whilst increasing blood flow, helping to prevent hardening of the arteries.
Relaxation of the abdomen allows the abdominal organs to settle, while the
movement of abdominal respiration coupled with pressure changes in the
thorax creates a massaging motion on them. Investigations have shown that
such a massaging action on the liver causes an increase in choleresis, aiding
digestion, prevents stasis of the bile system and expands the blood
capillaries in the liver. Such massage also helps to prevent stasis in the
stomach and intestinal system, working against the development of ulcers,
gastroenteritis, constipation and other abdominal disorders.
4) Fatigue.
The Standing Exercise is a no exertion exercise, and unlike other forms of
exercise, practice brings an alleviation of fatigue and an accumulation of
energy, so that one feels refreshed and full of vitality and strength after
practice. The basis of this phenomenon was explained as early as the 1920's
by the Chinese scholar Zhang Naiqi in his article "Towards a Scientific
Interpretation of the Internal Martial Arts. He begins by investigating the
real basis of fatigue, pointing out that it is not due to the simple energy
required to perform an activity. He gives the example of walking. Say one
walks a set distance of four miles at a steady three miles per hour, one would
expect the same energy consumption and degree of fatigue each time.
However, covering the distance while worrying about a deadline one must
keep, or with a nagging pain in some part of the body will produce a much
greater degree of fatigue than if one covers the distance chatting with friends
or enjoying the good weather. He interprets fatigue as involving four
elements:

a) Tension in the torso.

b) Tension in muscles not being moved or needed for movement -
unnecessary fatigue.
c) Excessive tension in muscles being used for movement –partially
unnecessary fatigue.
d) Energy consumption due to activity-necessary fatigue.

To this we could also add straight mental fatigue due to worry, thinking, etc.
though as Zhang Naiqi again points out, much of this fatigue is the result of
the unconscious physical tensions it produces. This tension is largely
manifested in the torso, especially the chest (as well as the shoulders and
face). One can feel for oneself how, when one is angry, agitated or excited,
the chest is tense and constricted. This tension can be a severe restriction on
respiration functions, impairing atrium activity and the exchange of oxygen,
poisoning the whole metabolism. Necessary fatigue is that resulting from the
muscular tension and energy expenditure required to perform an act.
However, we often use excessive tension in doing this, and more
importantly, do not just restrict this to the required parts, tensing other
muscles unnecessarily. Lastly, we are constantly beset by unconscious
muscular tensions. For instance, watching a fight or an exciting film, one
tenses up; when writing one tenses the face or hunches the shoulders. Most
noticeably, we maintain a constant inward and upward contraction of the
stomach wall. This is to prevent the sinking down of the stomach and
intestines, the artificial suspension of which feels normal due to conditioned
reflex. This also further compounds tension in the chest. (A child's chest and
abdomen are relaxed. A series of painful or alarming experiences develops
the tension reflex, which after a while becomes a conditioned state which
feels normal.) All of these are tensions, which place the body under
considerable strain, impairing many of its functions and causing a great deal
of unnecessary fatigue. Indeed, Zhang Naiqi points out that in most people,
unnecessary fatigue probably outweighs necessary fatigue. The postures
assumed during the practice of the Standing Pole Exercises are an excellent
method of reducing this unnecessary fatigue by the conscious relaxation of
tensions, especially those of the chest and abdomen. Steady practice will
make this effect more permanent, extending outside practice into everyday
life, so that such tensions are permanently reduced or eliminated. The
increase in coordination and control from the exercises, especially through
the process of relaxed movement, will teach the body to relax during
activity, using only those muscles required with maximum efficiency. Thus,
first during practice, then in everyday life and activity these unconscious and
unnecessary tensions are eliminated, with the resulting conservation of
energy. This is of enormous importance in the fight against illness, the
nurturing of health and the development of strength.

As with any system of exercise, one should consult a doctor prior to

initiating any exercise regimen. It is also advisable to find someone
competent in instructing Zhang Zhuang Qigong or standing meditation
to assist in postural alignment as well as addressing other personal
issues that may need to be addressed.

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Body’s reaction after Zhan zhuang
Through Zhan zhuang training the functions of the internal body will change
and this will come with different reactions you can perceive in your body as
shown below:

1) Tingling feeling
Tingling feeling is a body reaction intervening often for beginners. When it
starts the feeling maybe be uncomfortable, but after some time we generally
get use to it. Along with the period of time assuming Zhan zhuang, the
localization of tingling reaction may also change: for example it may start in
your finger then move gradually in your foot, leg, shoulder and later back
etc… You can feel also in addition a sensation of “ants walking” on your
skin moving from one area to another. This is in fact the results of dilation of
blood vessel capillaries, as the blood flow is increased through post standing.

2) Swelling and aching feeling

After around one to two weeks of daily training, you may feel in your leg,
knee, waist, ribs, shoulder, neck, etc…different degrees of swelling, aching
and tiredness in the whole body, this is in fact a natural physiological
reaction of the body after this starting period of post standing: within
additional one or two weeks of training, this sensation should disappear.

If parts of body were wounded in the past, during post standing these old
wounds may suddenly reactivate pain, this is called “old wound” reaction.
There is another type of local reaction, for patient suffering from
neurasthenia, it may trigger headache, those suffering from stomach and
intestines diseases may feel abdominal pains, those suffering from arthritis
sufferer may find their joints swelling and aching, for people suffering from
goiter (large swelling of a thyroid gland) may have local feeling of
“needling” (or acmesthesia), etc…

All these reactions will generally disappear by themselves within 3 to 10

days. They are in fact good preliminary signs of recovery as they are
testifying the very significant changes happening in the internal body with
Zhan zhuang practice and reinstalling virtuous metabolism functions.

3) Warming feeling
After 20 minutes of Zhuan zhuang the whole should get warming feeling
and if you increase the physical effort involved in (we will see below how to
increase it) you may even perspire. The amount of perspiration is closely
related to the amount of physical efforts involved in standing (physical
efforts are depending on the two parameters total time of standing as well as
the bending angle of the joints during standing).

When you can reach perspiration state in your post standing your whole
body will feel a special relaxed sensation of well being. Another reaction can
be due to the stimulation of digestive function, as better wavelike muscular
contractions of the alimentary canal, bringing many people to belch or to
fart…. Sometimes large outburst of intestinal gas may appear noisy and
embarrassing but in any case it provides comfortable relief!

4) Vibrating feeling
To assume correctly your posture you need to keep your four limbs muscles
incessantly contracting and relaxing. So as time goes your working muscles
will progressively bring up quivering. In the beginning quivering should be
quite light, you can’t even see it, but once you touch locally (knee, thigh …)
you can feel it. Later quivering becomes more obvious and you’ll be able to
see your muscles contracting regularly. Then later you find pulsation
phenomena, sometimes the foot may begin stamping on the floor in a “rub-a-
dub” movement. After passing some times in pulsating movements, muscle
endurance and nerve system control reach a new level of achievement so
that pulsating movements will rapidly diminish and even disappear.

5) Asymmetry feeling
a) Left/right level asymmetry
During post standing training it often appears obvious dissymmetry between
both hands position while the practitioner may feel by himself still perfectly
symmetric.

Then if you correct back to a real symmetric left and right posture, he may
feel now difference between his both sides. The reason is that both sides are
responding physiologically caused by for example a different muscular
development or/and daily unsymmetrical physical effort solicitation in each
side.

b) Left/right different level of numbness

In post standing you may feel in one side swelling and needling but in the
other side absolutely no swelling and needling, or for example one side
headache and the other side no; one side feeling comfortable, then other side
no, etc… This feeling is very obvious for patients suffering from high blood
pressure and those from hemiplegia.

c) Left/right different level of perspiration

Some practitioners, due to unadjusted nerve excitation may perspire
abundantly in one side while the other side is completely dry. For example
the case of facial asymmetry: right side of the face is perspiring but not left
side. This dissymmetry has been frequently demonstrated under clinical
tests.

6) Left/right different level of circulation

In this case when starting post standing, both arms are placed at the same
level, with same load (the weight of each arm) but after 20 minutes one
arm’s color will remain normal while the other arm will be dark purple. One
side having swelling and heavy feeling from finger up to shoulder and the
other side having no feeling at all.

7) Left/right difference of temperature

In this case the difference between both hands is very obvious, just touching
one hand you will feel it very hot, then touching the other it will very cold.
This difference of temperature has been also verified and controlled under
clinical tests electronic checking each time the temperature of middle finger
in certain cases this difference may reach 10ºC. There is also the case of a
practitioner whose five fingers presented radically different temperatures.
Concerning these types of asymmetry feeling and reaction following Zhan
zhuang, we have generally noted that after 2-3 weeks of constant training, all
them are significantly reduced and after 2-3months they have practically
disappeared.

8) Well being feeling

Under sufficient Zhan Zhuang practice, the readjustment of signal excitation
quality in human cerebral cortex which is directed connected to major
functions such as senses, motor and many others physiological functions,
will directly improve these same functions, as a general result your internal
body will reach a state of special comfort, optimistic and light in your mind,
chest and belly flexible and without pressure, pathologic symptoms
reducing, spirit elevated, four limbs gaining strength and whole body
relaxed. This well being feeling comes along with your progress in Zhan
Zhuang and constitutes a very good psychological and physiological support
for the practitioner to deepen either his treatment for deeper recovery or to
build more martial abilities from this basic level of training.

What to anticipate:
As a general rule, you can expect that after two weeks training standing
exercise, tingling, swelling, aching and pains reactions become more
obvious, on the third week, then they can gradually be reduced. In the
contrary, before 2-3 weeks of training, one may not in general feel the well-
being sensation, but after 3-4 weeks it should appear progressively; for a
longer period of training well being sensation should be more obvious. After
six weeks on training and with appropriate adjustment of physical efforts in
the training: tingling, swelling, aching and pain reaction may appear again
before disappearing after a certain time of practice. In fact these incessant
situation coming/fading back and forth are the external signals paving the
enhancement of healing or curative effects and the strengthening of your
overall body.

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