July/August 1993 Issue 9 (UK) £2.25 (USA) $4.50 PX master, a SC hola i, a rea | Gentle fit YIP Wild Goose QIGONG Health and Internal Traininghe SAS So ee a we What is Qigong? Many people ty to find many techniques from many different teachers. They learn how to breathe, how to use their minds to direct the Qi flow within the body and the correct way to move. They think this is Qigong practice. Actually this ‘strict’ way of learning might cause side effects: Stress, the Qi flowing too strongly, the breathing becomes too heavy, ete. Thus this way is not natural and will lead to different results. Therefore to practise Qigong you need to follow nature. Last month my Wing Chun teacher Yip Chun came to Britain from his home in Hong Kong to give a number of seminars. His martial arts, techniques impressed many people. In one seminar he spent approximately two hours playing Sticking Hands with around thirty different people, all aged bewveen 20 to 30. No one could touch him, all these young men tried their best to usc all their speed and strength, and he fended them all off easily. By the end, some people thought that he must practise some form of Qigong to keep himself fit and strong. Actually they were wrong! He doesn’t study any Qigong, he just practises his Wing Chun Sticking Hands and sometimes goes to the mountains and walks for miles and miles. However, during his training he has unconsciously covered the elements of Qigong practice. Whilst practising Sticking Hands with his students his mind is calm, he doesn’t think, his breathing comes very naturally and co-ordinates with his movements. He has arrived at a very high level of Qigong without even thinking of it. This is what Qigong should ber ‘Heaven and man come together to be one.’ So you become part of the universe, then your life and energy will go on and not change a great deal, Sometimes you see some artists who live longer than other people. Maybe they have already reached a high level of Qigong by concentrating on their work without thinking. By the way, Yip Chun has just now reached 70 years of age. Front Cover Grandmaster Yip Chun ora Inset Chi'i Pai-shibh: Sa river Hsiang ing bouts on the Qi Magtzine 1a Editorial by Michael Tse Qi News Talkback ‘Your questions, comments and views, Near and Far (part 2) Following on from last issue. For Wing Chun and other martial ans, how important is distance? The author gives us his answer. Will you agree with i? by Daniel Poon Longevity Why do some live longer than others? Today, many people like to exercise to stay fit, healthy and young. But the exercise they do might not yield the results they desire. by Glenn Gossling Taiji - “Just what is it?” ‘The author passionately gives her opinion. ‘Sue Jobnson Dayan Gong Lesson 8, from “Step forwards and look at the Palm” to “Tum the Body and Press Qi”. Meeting My Grandfather Grandmaster Yip Chun recently gave a series of seminars in this country. Now, 70 years old, it seems the older he Qi sagrzine 2LARS Issue 9 July - August 1993 gets, the better he gets! A personal account by one of his sgrand-students. by Jobn Hayes Standing Postures to Cure Neck Pain Translated for the first time are exercises, developed from the martial style of Ta Xing Quan by Shet Yuan Ting The Chinese Family Tree ‘The easy accessibility of martial arts and Qigong classes Isa very recent occurrence. In times past such skills were handed down to very few, and closely guarded. To be on the family tree ‘was very important, but what relevance does such an old tradition have today? by Martin Lavelle Qigong Does not Originate in Religion ‘Although commonly associated with Taoism and Buddhism, Qigong infact predates them both by a considerable time. You don't need to become a believer to practise. hy Lin Zhougpeng Basic Traditional Medicine for Qigong Students ‘The Airst in a series of anicles introducing some of the basic principles of Chinese Medicine. If you practise Qigong then you should know these basic principles and, even if you don't practise, you might find them interesting. by Amy Thanawalla The Fung Shui of Bruce Lee Fung Shui is an ancient art of China, With it’s roots stemming from the I Ching, itis a method of balancing the energy around us. A Fung Shui master once told Bruce Lee that his Fung Shui was not good and would effect him badly. Shortly after, he died! Now his son Brandon has also died. Fate or Fung Shui? by Michael Tse Qi Magazine 3The 1993 U.K. Chinese Internal Arts Competitions March saw the staging. at the University in Newcasile-upon-Tyne, of the 1993 United Kingdom Chinese Internal Arts Competitions, organised by Sifu Peter Young. This, the first event of its kind in this country, was dedicated to the memory of the Director of the University’s Department of Sports Study, Mr Stan Calvert, who had passed away nine days previously. ‘As Director, Sifu Young emphasised that the event should be approached as a mecting-ground for practitioners for sharing of experience to promote the development of the ars. Competitors were attracted from all over Britain, In addition there was a strong contingent from the school of Bertrand Hamel, who is based in Annemasse, France (close to the Swiss border and Geneva), whose students carried away with them a large number of certificates for first, second and third places. ‘The Forms event provided separate categories for Yang, ‘Wu and Chen styles, as well as for Bagua and Xingi - all categories catering for beginner, intermediate and advanced students. Light, middle and open weight-categories were provided for the fixed-step and moving step Pushing-hands events (the latter being restricted to intermediate and advanced students). ‘A unique feature of the competition was the inclusion of. events for Shai Chiao (Chinese Wrestling) and Soft Style Chi Sau (sticking hands). Whilst Shuai Chiao is not commonly taught in Britain, any lack of knowledge suffered by the competitors was more than made up for by their enthusiasm and this proved to be a very entertaining event forthe spectators. ‘The Sofi Style Chi Sau event was the brain-child of Sifu ‘Young who explained his belief that there should be some form, of training in the intemal ans, intermediate between Pushing-hands and Sparring, enabling practitioners to continue developing sensitivity while at the same time developing the to both attack and defend in a more realistic fight-scenario, It will be interesting to see how these two new types of events and the competition as a whole will develop in the UK. by Chris Thomas Recently, Aiebael Tie was tungentty called pon to treat @ ertcally lady tn Pakistan, Acthe request of her family Michael was rushed out 10 Karachi. The patient had suffered her ‘second hear attack and it was uncertain whether she could hold out until Michael's arrival ‘On reaching Karachi, Michael found his patient in, hospital with three doctors ia attendance. Two of the doctors suid that she needed to undergo. surgery, but the third did not agree and Michael was of the same opinion. The operation did not take place. However, Michael found that due to the large ‘quantity of drugs that she had been given, his treatment was ineffectual. Qigong dev treatment. Yoga to teat her. the bodies energy and immune system naturally. The medicines they had given her suppressed this and Michael had to argue with the western doctors to reduce the dosage. The doctors eventually agreed. Michael then pinned a schedule so that when he treated his patient the drugs where given at another time and would not affect his During this time many of the other doctors and nurses became curious and often watched Michael at work and some of them thought he was using Gradually she became stronger and stronger, t0 the surprise of the western doctors, and finally after two Qigong to the Rescue weeks of tratment she was strong enough 10 leave the hospital. Having brought her energy up, Michael taught her some Qigong exercises so that she ‘could continue the process on her own, ‘Qigong is a very powerful skill In’China sch textes very commen and can be found ia. many hospitals alongside westem medicine Is power comes from the inside and doesnot rely on outside influences. Michael, slong ‘sith many other Qigong practitioners, sys: Only you know how you feel, and only you cin tell whether something is ‘od for you, therefore you are the best doctor Moguzine 4Magazine Talk Back ‘When I practise Qigong I ean feel my face tingling. Why is this? Norman Dombrowski, Manchester. This isa very natural feeling during Qigong practice. When you perform you exercises the Qi will flow through the hhody. some will go to the channels. some will go to the organs or differem paris of the body. This creates many different sensations, for example: Warmth, tingling, itchiness, cold, sleepiness. When the Qi flows you may see colours or pictures. Al these reactions are very natural. just keep your concentration and relaxation during xour practice. MI. ‘When we finish exercises such as Standing Postures and ‘meditation we “wash the face’ as part of Sau Gong. What is the significance of this? ‘Norman Dombrowski, Manchester, When we wash the face. the hands pass over the face around the head and over the ears. By doing this we stimulate the exes, nose, cars and mouth. which are each related 10 an internal organ: The eyes relate tothe liver. the nnase to the lungs. the ears to the kidneys and the mouth to the spleen. You also swallow your saliva. this involves the tongue. which is related to the heart So you can see that by washing the face we stimulate all the internal organs. MI. What is the benefit of practising Dayan Palm (Wild Goose Palm)? - Norman Dombrowski, Manchester. Dayan Palm is a more advanced level of Qigong, usually learnt having completed the Wild Goose. °* Dayan Palm, lke Dayan Fist, Kunlun Twining Hand Bagua, Cowon Palm etc. promotes your Qigong level and develops different areas of the body and spirit. t isa very active form and weaker people will not be able to do it as it will make them feel very tired. Dayan Gong brings the body to a certain ‘standard’, your body reaches a healthy level. Dayan Patm will increase this further and also cover some martial art techniques. In particular Dayan Palm concentrates on the joins, tendons as it contains some Jumping techniques. It will help to keep your internal body ‘strong. MI. Is it good to have a sauna and what effect does it have on the body? Gary Smith, Huddersfield. As a Qigong practitioner @ sauna is not for you. This is ecause when you practise Qigong you collect a lot of energy and store it at the Dantien. In a sauna the temperature is very hot. This will make your body increase it’s own temperature so that it can behave as it does at room temperanire. Therefore your body will release heat, and this body heat is created by your Qi. So after your sauna you will feel tired and drowsy then you jump into ccold water. The body then needs 1o change temperature very quickly and you need to use your Qi to protect your body ‘from the cold. This therefore uses more energy. T have experienced a sauna, | found that my body released 4a lot of Qi and made me feel very tired. MT. Qi Nigazine 5After Qigong exercise we are always told to meditate, to bring the energy to the Dantien. Why then do we Sau Gong after meditation if Sau Gong also brings energy back to the Gary Smith, Huddersfield. After your exercise you should meditate as this calms down the energy, smoothes the channels and organs and stores the energy in the Dantien, However, during meditation not all of the energy is brought to the Dantien. Some energy still runs through the body, so we need the Sau Gong, as it signals the body and the Dantien that the exercise is finished and brings all the energy to the Dantien. Mz. Please send any of your letters, questions or views to: ‘The Editor Qi Magazine ‘Tse Qigong Centre PO box 116 Manchester M20 9YN (8: = « o a o = © Seminar discounts © 1 years subscription to Gi Magazine © Information O Certificates © Instructor courses © — Membership costs £25 per year Family Membership £35 per year Tse Qigong Centre PO Box 116 Manchester M20 9YN ‘4 c ce Tel 061 434 5289 Walking in The A man was walking fowl; in the rain shen , someone asked him why he wasn't walking faster. He answered; ¢ It's raining up ahead as well. * idagazine 6Near & Far part 2 (ein eer aL is restricted to short distances, but e: Pe om antes Peon 'n pan 1 of this anicle we discussed whether Wing Chun was a skill that was suitable for defending your self at a distnce, or whether Wing Chun works best when you are close to your opponent. We argued that in many circumstances, the moment you touch your opponent's hand you have already either won or lost, This is because the person with the superior skill will always make sure that the instant any energy is used, they are in an advantageous positon. This emphasis on positioning accounts for the feeling that you often get when playing sticking hands with someone much beter than you: complete stupidity. You don't know ‘what to do. Because your senior has a better pasition, you always feel like you're fighting an uphill bate. The senior doesn't need to use much energy but you, on the other hand, can use as much energy as you want; it doesn't make any difference. Even more frustrating is that whenever you change your position, the senior changes his before you. People often say sticking hands is like a game of chess, because it is so {mteresting and clever, even though the rules are so simple. 1 say it is like chess because it is possible for a ‘Grund Master to completely dominate his/her ‘opponent. Duringstickinghands there are three techniques that you vuse the most: Tan Sau, Bong Sau and Fook Sau. These are three very important hand techniques. in Qi Magazine 7 ‘Wing Chun, I would say that if you understand Tan/Bong/Fook then you understand 50% of Wing Chun techniques (some people say 100%). In ‘Wing Chun, they say that you apply “use as much energy as you want, it doesn’t make any difference ” the same principle to the arms as you do to the legs. Therefore from ‘Tan/Bong/Fook you should be able to appreciate the legs. OF course, to train the legs takes a very long time, even ‘when you understand the principle. ‘Leaning Tar/Bong/Fook is not just a case of leaming how the ams ‘work from the shoulders tothe fingers. You have to leam how to connect them with the rest of your body. Moreover, Tan/Bong/Fook are difficult to balance because they have to be bent, but not too bent; go forward, but ‘not too much; be strong, but not t00 strong; be relaxed, but nottoo'relaxed. You have to find the centre for each of these techniques under differentcircumstances. Again, the principle of the centre applies here. Tt is not enough to leam the position of Tan/Bong/Fook in isolation, you also have to be able to change between the three with ease. Moreover, you have to be able to change as the situation and your position ictate, There is a saying in ‘Wing Chun that describes how the change between Tan Sau and Bong Sau connect: "Push the elbow, hand comes up: push the hand, elbow comes up". Although this principle is ilustrated using the forearm, itis applied to everything in Wing Chun, It is an explanation of Yin and Yang for laymen, ‘Tan/Bong/Fook are s0 imponant because they control your opponent, OF all the Wing Chun techniques, ‘Tan/Bong/Fook are the ‘stickiest. The energy in ‘Tan/Bong/Fook is developed both during sticking hands and in the forms. ‘The energy for other techniques is partly developed during sticking hands bbut mainly through the forms. Some styles say their forms are for practising, against imaginary foes. ‘The practitioners visualise their attackers closing in whilst performing their forms. Fach movement eliminates “ Push the elbow, hand comes up: push the hand, elbow comes up ” fone or more opponents. Wing Chun has no such concept. The Wing Chun forms concentrate on developing energy. They also teach correct positioning, and are for practising techniques that are t00 difficult io control in sticking hands. Elbow strikes are difficult to practise safely during sticking hands ‘and so practising them is confined to the forms ie. Biu Tze. ‘The second form of Wing Chun is called “Chum Kiu’. “Kiu' is translated. as ‘bridge’. Many people say that the second form of Wing Chun is for Jeaming how to reach out and engage your opponent. This they call bridging, a reference to the name of the form. However, the Chinese term for your forearm can also be translated as bridge. When you practise Chum Kiu, the thing you see most fs the bridge of your arm. There are 18 Bong Saus, 14 Lan Saus and 6 Chum Kius in the form. All these techniques emphasise the bridge. ‘Therefore another in= tempretation of Chum Kiu is a form, for developing the energy in the bridge of your arm. In part 1 of this anicle Histed striking, locking and throwing. ‘These are ways that some people like to categorise techniques. However, 1 find that, as you develop the energy more, these categories become more and more similar. The more you practise, the more the different Magazine energies feel the same. This I think ‘comes from the way that a style uses energy. ‘A syle develops energy in a cenain way and applies it in a certain way. The way that a style develops and uses energy Is the principle that holes it together. When the energy ix developed, regardless of whether you are using yourams, your legs, striking. controlling, dislocating joints orfreving yourself from lock energy. As everything becomes more similar, it means that you don’t have to think as much and your movements become less constrained. We cin now answer the ‘original question posed in part 1 of tis anicle about whether Wing Chun is 2 Jong range fighting style or a sho range fighting style. Wing Chun is neither. Tm not sure whit exactly Wing Chun is, but Ido have an ‘in a nut shell answer that represents my understnding at the moment (I cin never make up my mind! for more than a few months): Wing Chun is about change. Whether we are at "long range’ or ‘shor range’ is not important. What is important to us is when the position for energy changes by Daniel PoonLongevity How to achieve a long life bas been a question that bas been asked for thousands of years. Today are we any closer to the answer? hy do some people live longer than others? There are of course a large number of factors Involved in deciding the answer to such a question, For instance it is ‘obvious that smoking can seriously affect how long you live as can being run over by a bus. However, this kind of information only goes so far in describing why some people live Jonger than others. 1 tells us that people who don’ deliberately damage their health tend to live longer than those who do, and people who are ‘careful can probably avoid many “We try to make ourselves fit by hard ” exercise - However “By doing this kind of exercise you are in effect shortening your life! ” accidents, but what-other factors are involved in the subject of longevity? “There are several theories as to why we age. Some scientists believe that we have a built in redundancy kind of genetic time bomb that one day says “time's up", others posit a theory known as _ antagonistic plelotopy (his is where certain functions that help us survive in early Me are destructive later on = reproductive hormone synthesising cells could well be among this category by causing breast cancer), but currently the most popular explanation in the West is that of wear and tear from ‘free radicals’. This theory suggests that the nutrients that we eat and the air that we breathe in order to live over a long period of time has a ‘corrosive’ effect and gradually damages our cell and DNA. structure so that it ceases to function efficiently. In particular this theory suggests that super oxides (one of the forms oxygen can take in the blood) do much of the damage. Much of te evidence for this theory is cof course only cortelative ie. animals with a high metabolic rate live longer than those with a low metabolic rate, but this is also bome out in the evidence that people suffering from swess and therefore a higher than nonmal metabolic rate, die at ‘comparatively younger ages than those ‘who do not suffer from stress. Qi slagazine 9 From a westem perspective it would seem that if you want to live longer then you should try to reduce free radicals and the primary way of doing this at present is to reduce your metabolic rate. Contemporary wisdom suggests several ways of doing this. Firsly, of course, you should ty to avoid siruations that are stressful. Then, ‘you should iry to leam to relax and finally you should improve your physical ness. It is well known that ‘muscles with good ‘tone’ function far more efficiently than those without. Thus a ft body will need less energy to perform the same task as an unfit body and in the normal relaxed state will use less oxygen, food, etc. In the West we uy to make ‘ourselves fit by hard exercise, such as running, aerobics and weight training. ‘However ll these functions, by forcing arise in the metabolic rate Gwhen you ‘exercise you get out of breath = "no pain, no gain*, or so the saying goes). By doing this kind of exercise you are in effect shortening your life! This isn’ quite true because the benefits from regular exercise can sufficiently reduce your metabolic rate for there to be a ‘net gain. But what if there was another ‘way to improve your fitness; one that didnt involve raising your metabolic rate to lower i? Wouldnt this be a bener system to use? Qigong is just such a system. It maintains muscle tone and keeps joints supple without any stress or strain. The combination of moving forms and static meditation is very effective for producing substantialdecreases in the metabolic rate, The Chinese have quite a different theory of ageing to that of the West. As a child grows, it grows stronger. It continues to grow stronger until maturity and then it gradually declines in strength until in extreme old age virtual feebleness retums. In other words ageing follows the familiar cycle of yin and yang. The problem of “ Tf a body has not yet ‘ripened’ then the best way to prevent premature ageing (i.e. dying before you reach 120 years) is to prevent this ripening ” slowing ageing is one of strengthening the body and organs, but in a way that does not become too yang and bumt out. ‘We can see this process in most Qigong. Many styles work directly on strengthening the five yin organs - most obviously spontaneous Qigong falls into this category. This can also help explain the longevity of certain professions like orchestra condu spontaneous exercises such as arms, reaching forward and bending Harley St. London Qigong is a part of Traditional Chinese Medicine. As sug it has been used very successfully in China for thousa years to treat a wide variety of conditions. Michael Tse offers private consultations at his, London (Harley Street) and Manchester ( ‘over can all be beneficial to the overall health so long as they are not strained, at. Toa degree though, this is ignoring the bigger picture. Tn Chinese medicine, the five element theory’ is important to diagnosis and therapy but itis always secondary to yin yang diagnosis. If we look at ageing in these terms we see that, as a person gets older, their bodies often ‘ripen’, and thén begin to decline. The primary diagnosis has to be whether a person is yin or yang. Everything else follows on from this. If a body has not yet ‘ripened’ then the best way to prevent premature ageing (ie. dying before you reach 120 years) is to prevent this ripening, to prevent the body from becoming too full, too fat, too yang. ‘The regular light exercise of Qigong, panicularly from the Taoist tradition, is ‘very good at this. Ifa person is already Manchester Qi Magazine 10 St. John’s St. For more information contact Tse Qigong Centre Manchester M20 9YN past this stage, then the object is to stop the body becoming too yin. This is achieved by making sure that the yin channels are kept un-blocked. As ‘we get older we tend to contract the yin channels = the shoulders come forward, the back curves, and the arms are rarely raised from the body. To remedy this, Qigong _ exercises deliberately open the yin channels by raising and opening the arms, letting energy flow and preventing stagnation, At all ages the needs of the body are slightly different. tis important to get to know the needs of your body (you and only you are the world’s greatest expert on your own body) and to recognise the ‘big picture’ so that you don't do too lite ‘oF too much. For good health and a Jong life you primarily need to bring your body into balance, and thereafter ‘work at increasing (and maintaining) the level of energy at which your body finds its balance by Glen Gossling We o e 5 = 6 tt Tel 061 434 5289cople in the west are now P becoming more aware of the Chinese way of life, and some are: now Familiar with the term "Taiji Ask any: group of westemers to describe Taiji, and they will probably be able to tell that it isa slow moving exercise practised in the parks by OLD people. Sadly, this is the concept of many in the west, that Tai 4s a gentle exercise form for geriatrics. Presumably on reaching retirement age, the Chinese workers pass their days by practising Taff in the parks! For those of us who wish to Jook a litle more closely at Tai, there are} many classes available. | Most popula in the north of England are the ‘Yang style and Cheng Man Ching style. Both these styles consist of slow gentle ‘movements which the westem eye can “Just what is it Health exercise or martial art? recognise as those they have seen in the Chinese parks. Many of these lasses the concept that Taiji is for health, and hence that the elderly Chinese practise in order to stay heakhy during their twilight years. Some classes will develop Taiji a stage further: “Taj is a heakh exercise with some self defence techniques" (don't go. mugging old ladies whilst holidaying in China - they may fight back, “So then is this what Tai really Qi Magazine 11 ig Is itan exercise for the elderly, or is it a health exercise with some self defence ski? Perhaps we should look back to the origins of Taiji before we answer this question. Taji also known as shadow boxing, dates back to the seventeenth century, and its origin is credited to Chen Wang Ting of Wen county, Henan province. Historical data shows Chen ‘Wang Ting was the chief of civil woops defending Wen county three years before the downfall of the Ming Dynasty (1644) who led his twoops in beating back the assaulting ‘bandits’. The genealogy of the Chen family of Chen Jia Gou village quotes the following explanation under the name of their ninth ancestor Chen Wang Ting: "Wang Ting, alias Zhou Ting ‘was a knight at the end of the Ming, [Dynasty and a scholar at the beginning, Of the Qing Dynasty. Known 25 a maser of martial ans, Atypical picture: once defeating 01d people ave than 8 practising Tall, jandits, he was but how many the originator of years have they the bare hand been practising? fighting and the‘armed boxing of the Chen school" ‘Chen Wang Ting’s boxing routines and ‘push hands’ techniques, ‘were passed from generation to ‘generation. Chen Chan Xing (1771-1853) taught the skill to Yang Lu Chan (1799-1872) who then developed the ‘Yang style, from which the Wu school evolved. ‘Those of us fortunate enough to study the Chen style of Taiji can clearly see that Taiji is certainly not an exercise for the elderly! The movements alternate between gentle and dynamic, with explosive kicks and punches. Taijifor us is very much a manial an. The proper name "Taiji Chuan" means "Supreme Ultimate Boxing’, and Chen style Tai certainly lives up to that name. Taiji places its emphasis on inner force rather ‘than external force. The spiralling energy directs the flow of Qi upwards to the tips of the fingers by twisting the arms and wrists, and downwards to the toes by twisting the knees and ankles, ‘Twisting the waist and the spine also promotes the flow of Qi through the Ren channel, Du channel, Dai channel and the Chong channel. Daily practice keeps the body fit and supple, and strengthens the limbs. Taiji also includes weapons training with sword, knife, pole and spear. So now we may be able to understand what Tait really is. Anexercise for old people? It is wise to consider that the old person practising today may have been practising there for the past thiny years or more. A bealth exercise? It cenainly helps to promote the circulation of the Qi and keeps the body ft A martial ant? ‘Those who practise correctly will be able to confirm that every movement {n the form has some (if not several) applications which can be used in self defence. ‘Whilst we are all free to form our ‘own conclusions, for myself there is only one answer to the original question. ‘Taiji is ... a martial art (frst and foremost) with a health benefit By Sue Jobnson RECOMMENDED READING cman ‘Yang Meijun is the 27th generation inheritor of Dayan Qigong, (Wild Goose Qigong). She began practising when she was just thirteen. Today she is 100 years old and is one of the most famous (Qigong masters in China. ‘She attributes her good health and long life to her daly practice of the Wild Goose Qigong. Now for the first time she has written a book in English covering the entire 128 movements of the Wild Goose. Treasure of the Chinese Nation The Best of Chinese Wushu SHAOLIN KUNGFU £14.00 For hundreds of years Kung Fu has been practised in China, ‘Throughout much of this time the Shaolin Temple has represented the very pinnacle of these arts. This book gives you glimpses at the life of the monks at the temple today and gives you a taste of their philosophy and spit (ull Colour) All prices include plp (U.K. only). Contact : Tse Qigong Centre PO Box 116 Manchester M20 9YN Tel O61 434 5289 Qi Magazine 1233 Step Forwards and Look at the Palm. i. Move the right hand round from the Sky-eye to the right Taiyang point. {i Step forwards with the left foot, but keep your weight on your right leg. iti Move the left hand up and forwards, from the Huan Tizo point, past the hip, up to the Sky-eye. As the hand moves up you should turn the hand over so that the palm finally faces the Sky-eye. ‘The left Laogong point facing the Sky-eye, and the right Laogong point facing the right Taiyang point has the same effect as movement 31. The Qi passing through the head, clears the blockages which helps headaches and short-sightedness. 34 Looking up at the Moon. {Extend your right hand back up and back (45, degrees to the back). QiMagazine 134 As in 31, scoop the hand down and forwards, whilst bending the body forwards, keeping your ‘weight on the right leg and the left leg straight. When the hand passes in front of the left leg pause. iii Then quickly flick the right hand up from the leg to the sky-eye (the palm should face the Sky-eye.) iv At the same time as ii, tum the head to the left and look up. This movement is the same as 31. ‘Scoop the Moon’, but the last part is quicker. This flicks the Qi to the Sky-eye to stimulate the head and open the Sky-eye. Qi Magazine 1435 Press . i Relax the two hands and slightly turn them in towards yourself, ii Slightly separate the hands and press them down either side of the left leg to the Kunlun point, with the palms facing the ankle, iii Atthe same time as fi, shift your weight onto your left leg and squat down . iv Keeping your weight on your left leg raise your body up until your left leg is just slightly bent and the hands are at the knee. vy When the hands come up to the knee, press down to the ankle and squstt onto the left leg. Repeat three times. ‘When you squat down with the palms facing the ankle, the Laogong point will transmit Qi to the Kunlun point to strengthen the ankle and open the three Yin and three Yang channels of the foot ‘This movement is good for arthri 36 Turn the Body and Press Qi i Raise up keeping the weight on the left leg. Tum 90 degrees to the right and transfer all your weight onto your right leg. mat and press down three times, as before. sme as 35, but on the right leg. Make sure that you tum 90 degrees. This covers another direction of Qi and relates to the principles of the Five Elements, Qi Magazine 15Qi stagazine 17 ‘The Grandfather in the title alludes to the terms “Sigong” used widely in Chinese Martial Arts to ‘mean one's teacher teacher. Ip Chun was making his annual sojourn to these shores to promote the art of Wing Chun and had been invited to conduct a seminar as a guest of his student, ‘Michael Tse. Michael who is more renowned for his ability as a Qigong Master is also a very highly skilful exponent of the art of Wing Chun ‘and has built up quite a following in this country (UK), many of whom where there to meet their Sigong. Whilst waiting for the seminar to start and contemplating this familiar theme I looked around ar the gathering “grand children”, some of whom were practising Chi Sau and it occurred to me during the course of these observations ‘that there was a characteristic trait common to this part of the Wing Chun family. This trait could best bedescribed as the ‘Smile of Acquired ‘Wisdom’. This smile or grin, like all things in creation, has its yin and yang ‘The yin smile is a sort of wry agin that crosses the face of student when he or she realises that a weakness has been exposed and ‘communicated with a light tap to the face or body. The yang smile is a gleeful look of devilment when a weakness has been sensed and the advantage pressed home exposing 2 fault in the ‘opponents defence. It has to be said at this stage that Sigung Ip Chun had a very yang aftemoon in the smiling stakes, Having attended many courses and seminars over the years, I was familiar with the air of anticipation that precedes a visit by a top exponent of the art. This occasion was no different In this respect as many old faces and some new ceme together for what was to be a special experience. Michael Tse stared the pro- ceedings with a formal introduction ‘and opened up a question and answer session on various aspects of Wing ‘Chun study and practice. This open agenda allowed for some interesting ‘points of discussion which would ‘warrant an article in their own right. However, having heard so much about Ip Chun and now having met him, 1 am keen to convey my impression of this small man with immense talent. The discussion over, Ip Chun stood up, took centre stage and invited anyone to join him for some sticking hands practice. In view of his limited a : ‘English and the audience's non existent Cantonese, it was the most direct and effective way for him to communicate his skal. T sat back and prepared to ‘watch a masterful demonstration of the at of Wing Chun. I wasnt disappointed. “Ip Chun took up position at 2.20 pm approximately, and did not sit down until 4.00 pm. This is something I would have admired in anybody, but given the fact that he reached his 70th year this Year, I found the feat quite astounding. He sat down at the end of the session sill looking very relaxed and without a bead of sweat on his brow. A fine example of the conservation and correct application of energy! At first, many of the students Stepping up were tentative, cautious, and, dare I say it, holding back. This view must have been shared by Ip Chun because he was encouraging people to ‘have a go’. Indeed Michael, ‘who was translating, re-enforced the point by saying that if they held back, ic would make it dificul to give a fair assessment of their technique and level Of expertise, However, more isn't always better, and those students ‘having a go’ by putting too much ‘energy into their attacks gave Ip Chun many opportunities to practise his yang smile. It was all there; technique, tim— ing, footwork (referred to rather inrever ently in Wester Boxing as the ‘Holy Trinity’) and all applied in a relaxed seemingly efforess manner. There ‘were one or tWo bursts {fread speed and control which I have to Sh 2, 8 1/2 stone of Qi Magazine 18 ‘weight; and then there was yours truly, Sit 11%, 13 1/2 stone. No contest you might think; you'd be right, I didn't stand a chance! ‘One of the skills I have admired in really great martial anists is their capacity to adapt to the level of their opponent whilst keeping their style and controlling the situation safely. A ‘cat or a tiger uses “playful taps on the chest could have _ the same techni- been something far less jolly” que in play as it does to prepare its next meal. This facility, to play with techniques that are potentially quite devastating in application, is one of the great benefits of practising Wing Chun. I had the feeling that some of the playful taps on the chest could quite easily have been ‘something far less jolly. Ip Chun’s skill presented itself in the ability to expose ‘weaknesses and lead one to the feeling that the assessment had been correctly made long before one felt the consequences. ‘As one who is approaching his. 30th year, the attraction of actually improving and developing in a physical skill as I get older and older is an compelling proposition. The thought of being able to mix it with some 30 people for 1 1/2 hours at the age of 70 is sill a dream of mine, no matter how distant. Well, [now know its possible, I was there. All you have t0 do, Ip Chun reliably informed us, is to practise . a lot! Ip Chun finished the seminar with some practical demonstrations and one or two insights into the skills he had been so masterfully using on all of us just a few minutes earlier. He makes it look easy. Reflecting on this fact and in view of the obvious vitality and enthusiasm that he exudes, 1 resolved to pay more attention to my Grandfa here by Jobn Hayes A video of the seminar 1s available and costs £17 incl. p&p. If you are interested then please contact Tse Qigong Centre, PO Bax 116, ‘Manchester, M209YN Tel 061 434 5289.Standing Postures To Cure Pain Neck a Xing Quan (Great Success Fist) was created by the famous master Wong Xian Chai. During his later life he combined martial ars, Chinese Medicine, Confucian, Buddhist and ‘Taoist methods to develop a method of intemal training that concentrated on the use of ‘Standing Postures'’ ‘The author is a student of master Wang Shan Ji the last student Grand-master Wong Xian Chai. After many years of practising Ta Xing Quan and experience using these standing postures with patients, he found that they produced good results. 1 would like to introduce these exercises to you, the readers. The problem of neck pain comes from the suppression of the nerves. Between the vertebrae lies soft tissue. When this tissue suffers injury, stress of ageing it becomes firm, 50 placing pressure on the nerves, therefore causing pain. This problem is very difficult to heal. ‘Westem medicine cannot offer much help as it relies on chemical reactions (from the use of medicines), which sometimes make the condition ‘worse. Massage is also of little help, all because the problem comes from the inside and so is difficult to cure. The Ta Xing Quan Standing Posture Qigong. are very effective exercises to ease neck pain, 1 Standing Position. Stand with your legs as wide as your shoulders. Slightly bend your knees, as if you are siting on something, and slightly lean back. Raise your hands in front of your chest about ‘one foot apart, so they are just below shoulder height, keeping the arins bent at the elbow. The palms should fice inwards and the thumbs should point upwards. As if you are holding a paper ball. Lift the head as if you are leaning on a thick pillow, you should be relaxed but not heavy. Imagine there is cord attached to your Baihui point and your whole body is like a balloon hanging in the air, and make sure your neck is relaxed. Keep your eyes Qi Magazine 20 relaxed and slightly open, but do not sure at anything, Listen to any sounds but dont concentrate on them. Your should be itis best to forget it altogether, but never hold your breath or take long breaths. Let your mind work naturally and never try too hard, The above is like a magic spell to help you ‘to cross the river’, to help you relax. After you have crossed forget it. We say, "Borrowing the mind from distractions." or “It ‘comes, don't refuse it; it goes, don't keep it” Finally, imagine you are like a stove, all distractions are like dry wood, they will be bumt by you. IE Sutng Pesition The Sic ona chai Author: resting the feet performing naturally on the Ta floor, Lift your Xing hands in front of Quan your chest and hold them there as if they are holding a ball loating in water. Relax the whole body, the energy will come gently. Imagine warm water running down your body, down your neck, t0 your upper limbs, the upper body as in the Standing Position. You feel very relaxed and comfortable. UH Lying Position Lie on a bed with your head on a pillow. Bend and raise your knees sothe soles of the feet are flat on the bed. Raise up your two hands, bending the arms at the elbows. Open the fingers and thumbs as if you are stretching a rubber band that is wrapped around your fingers. Relax the wrists, don’t use any energy. Imagine you are lying in a bath of warm water and you feel warm and relaxed. ‘You can do this exercise before you go to bed. IV Walking Exercise. ‘Stand naturally and let your hands hang at the waist. Relax the body as in the Standing Position. Relax the body for a litde while, then step forwards with the left leg. The right leg then follows but moves ina cure around the left leg and stops in front and to the right. The left leg then moves as the right did to come to the front and to the left. Repeat once more for the right and then the left leg. Use the same elements to walk backwards. With this exercise the main thing is that the head should lead the whole body, to make sure the upper and lower body co-ordinate together and the whole body is relaxed. V Turning the Neck. Tuming the neck is a warm up ‘exercise to relax the inner body, but those suffering from dizziness, nausea and tinitus (buzzing in the ears) should not perform it, First suind and relax with the two hands holding the lower back. Relax the est of the body as in the Standing Position, Slightly turn the neck and then connect the movement with the upper body, do not drop the head too much. Follow your own feelings and condition ‘and move slowly and gently. Imagine you are standing in warm water and you can feel the pressure of the air. Gentlemen should start to the left and ladies to the right. Circle the head (on the right or lef) five times then repeat for the opposite side. In all you should repeat the exercise three times on each side and perform the entire exercise two or three times a day, but not too often. You can also do the ‘exercise siting, in which case you should Jet your arms just hang down and perform the rest of the exercise as above by Shet Yuan Tung IV Walking Exercise Magazine 21 II Sitting Position V Tuming the Neck3 “A veh el me eal = family “tee chronological=" Be of, people, stemming from’ common beginnings. It differs because the family members are not necessarily tied by blood, but instead by the passing on of skills. $0 for example a person's teacher becomes thei father (er mother), and a person's student becomes their son (or daughter). More important than the tee itself, is the mentality and aditon that it symbolises, To understand this and its impact upon class life, we need to take a look at it 0 Many of today’s Chinese martial art and Qigong skills have a strong basis in the cultural heritage of China, Cultural comerstones like the book of changes, the Yellow emperors classic of intemal medicine, or the cannons of boxing, form part of most systems, many of which have evolved from ‘within China's lange family clans. At tradition. some an the past many of them welinfluenced each other, but most ‘remain quite distinctive and have wy we fn ta forded them, New skils would usually be welcomed by a family, bt it ws not common for skills to leave easly. The military secrets oftheir day, these skill might have been used to the disadvantage of their orignal ‘owners. Some also felt that teaching others would. be disrespeaful 10 their ancestors, who hid paid dearly to acquire these ans. When masters were im thai its Understanding and coming to terms with an ancient and hidden 4 skill or information the problem is worse, because it’s easy for someone to teach something wrong oF incompletely, ‘The student would probably know, and ever student was told, he (or she) would be difficult to convince and could do little about it except 10 hope for better, complain or leave. The only real way around this problem was for the teacher to like and trust the students as he (or she) would his ther) own family. A father teaches his family all his skills, but he might hold something back from his ordinary students to give his family an advantage. This is why the family ethic was so important, andl why the Chinese find wor themes ef a po! fan ly we related by ood nthe tree tienahipwentant : ilwa have beer elf is the — enovsh. as « esl when a teacher was Prepared to teach, this way Ofthinkingeontinued Tote MeNtality ANG given money, it was Chinese mind, everyone tian ii usually treated as a framing 10-40 vel a CACItION it Gr Sowing school must be thought of as gag” — respectnd concem, Sie tends or amy, SYMDOLSES” rn oo because of the high value of the school's knowledge. Like anythir that is valuable, people who have it are reluctant to part with it easly. With Qi Magazine 22 The past decade has seen changes in such old established values, with shift towards more ‘openness. China now sees commercialpotential in skills it once tied to extinguish and has sited centres at some of its more famous landmarks, such as the Shaolin temple and the Chen village. These centres are increasingly trying to entice foreign students, and China is investing great ¢ffort into geting or maintaining a lead in these fields. A higher number of highly skilled Asian teachers than ever before are currently teaching in the ‘west, and more things than ever before are being offered. The needs of the ‘world are changing and these ancient skills have a different place in peoples lives. A father no longer needs to horde his skills for his family’s survival, and many Asian youths are rejecting old traditions in favour of a more vwestem way of life. An eventual {increase in access to these skills, coupled with a greener more harmonistic outlook in society, must finally result in a higher level of public awareness. In tur this awareness must ‘eventually make it harder for frauds or teachers who would hold back their skill 0 continue to flourish. Despite a relaxing of Chinese attiudes, the family tree ethic is a factor in most teachers thinking. How much of a factor depends upon the teacher and the subject, but these ethics are_not confined to teachers. These are human issues, centering around factors like greed, self interest and friendship. Anyone ooking for a teacher should be mindful of this. Perhaps the ‘greatest use for the family wee has been as a quality guide for people searching for a skill. Reputable masters ‘maintain itis impossible to lear a skill .from books or videos alone, and that the only way to leam comectly is to persevere with a good teacher. ‘Therefore, schools that claim to teach authentic Chinese ants must have been taught at some point from an acknowledged source, they must be (on someone's family tree. Otherwise it is almost inevitable that something is ‘wrong. OF course, there can still be problems in a class that does have a heritage, but many of these can be answered by examining the history more closely. Consider, for example, the teacher's ancestry. Are any ancestors well known and respected? Will they vouch for the class? Have they writen ‘any books or articles? Are any of them ‘Chinese? Do any other teachers vouch for theme ‘Then, how about the teacher's relationship with his (or her) teacher. How did the teacher leam this skill, was it on a one week course somewhere, or was it over a period of time? Does the teacher's teacher acknowledge him (or her) as a good student, and is there a leter of endorsement, a certificate or a picture Of them sat down together? The most important issue is acknowledgement. ‘When a teacher openly acknowledges a student, he is guaranteeing the student with his (or her) own reputation. Ifthe student is disgraced, then this reflects on the whole family. So no teacher would want to acknowledge a bad or incapable (Qi Magazine 23 student. A photograph of a teacher sat down with a student is a traditional ‘method of acknowledgement. If the teacher has taught for ‘more than several years, then there should be some good senior students. Perhaps not as good as the teacher, ‘but good enough to teach, and sure of their facts. Looking at senior students is like looking at the future, like looking fat what you might become. If there aren't many senior students, then why ‘no? Perhaps the teacher isnt willing ot able to teach, or perhaps the seniors have left because the teacher has tried to exploit them in some way? Perhaps “The needs of the world are changing, and ancient skills have different meanings in peoples lives ” the teacher likes to beat students up, cr perhaps i's a combination of many things. Ask people and find out why. All the time one should not concentrate too heavily upon one's ‘own skill judgements, and rely mainly ‘upon the cross referenced evidence of other people's situations and attinides. Reasoning in this way can tell more about a teacher and his dass than one's own comparisons of skill, because itis impossible to judge skill which one does not have, particularly a high level or internal skill. These bydefinition, can be illusive, even to ine door students. Objectivity can also be a big problem for people with previous ‘experience, because all good students take a pride in what they've leamt and, also, in their teachers. I's difficult to ‘admit to oneself that something or someone else could be better. Even when one makes the effort to look around in a so-called open-minded fashion, it often happens that all we really hope to do is to grin smugly to The tree. ‘Throughout the Chinese systems, be they Qigong or Kung Fu, traditionallly the — relationship between teacher and students was very close. This tradition was very deeply in- grained in days gone by and is still true in some cases today. However, in many cases the term Sifu’ has lost a great deal of it's original significance. The tree is presented here with Names and relationships. ourselves in a selfcontented and superior manner, watching other people struggle for nothing. In other words, to vindicate all the hard work that we've done and our faith in our teachers. ‘Whether we stay pit in a class ‘orcontinually hunt around for better, is aa mater for ourselves to decide. Much ‘must depend upon what we hope to et out of a class and what we are prepared to put in to it. But, wherever fone looks, the best of any class is found in its heart, and to get to the heart takes time, patience and persistence gy by Martin Lavelle Younger uncle SISUK ‘Skill Great Grandfather SIO ‘TEACHER'S SL TEACHER'S TEACHER RIE li ‘Skill Grandfather SIGONG TEACHER'S TEACHER ‘Big Brother STHENG ‘Son ~ UN STUDENT Z Grand. TO SHI STUDENTS. QE Magazine 24 INQigong Does not Originate in Religion When asked by his disciple Zi Lu bow to serve deities and gods, Confucius rebuked him: “We haven't served Man enough, how could we serve deities?” ‘ome Qigong practitioners Ii incense and kow-towing to knowing much about the history of Qigong, they think that Qigong’s roots are in Buddhist and Taoist religion. It is true that Taoist classics contain a lot of Qigong, Iterature, but Taoism as a religion came into existence much later than Qigong. ‘Taoist ideas as embodied in a religion first started in the form of the ‘Five Pecks of Rice’ and “Great Peace” sects. Founded by Zhang Daoling in the second century, the former sect spread in today’s southem Shanxi and northem Sichuan Provinces. The latter was founded by his leader of the Yellow today’s Shandong, Hebei and Henan provinces. The ‘Chissic of the Great Peace’ contains some passiges on Qigong. but they are scattered and inscrutable and are of far less academic value than Can Tong J compiled about the same time by Wei Boyung. who was not a Taoist believer and whose Taoist tithe of “Realised Man" was ‘conferred on him pesthumously. Actually, Qigong, hucl already reached meiturity: many centuries In “primitive” times. the ant of sorcery was. filed to develop into a formal religion. spread dissemination ofthe philosophies of Lao Zi and Confucius. both representatives of the ‘archivist culture’. w Zi, the great Taoist philosopher, said “The Way begets one; one begets two; two begets thiee: and three begets ten thousand beings’. Thus he did not believe in the omnipotence of gods ‘over nature. It is the belief of many scholars that the ‘Classic of the Way of Power’, or Lao Zi's ‘Five Thousand Words, laid down precisely the theoretical basis for Qigong. ‘When asked by his disciple Zi Lu how to serve deities and gods, Confucius rebuked him: “We haven't served Man enough, how could we serve deities” Indeed, Confucius has won a good reputation for ‘never talking about weird things.Some people hold that Qigong came from Buddhism, pointing out that Yoga, which is similar to Qigong in many respects, dates back thousands of years in India, the birthplace of Buddhism. It should be bome in mind that Gautama Buddha ‘was older than Confucius, but younger than Lao Zi, and it was 500 years before his birth that Emperor Wen, father of the founder of the Westem Zhou Dynasty (Ith century to 71 BO), was said to have formed the hhexagrams in the Book of Changes. Tt was not until 65 oF 67 AD that Buddhism was introduced into China. It did not thrive during the first sic of seven centuries. because its ‘theory of samsara (the continuing cycle in which the same soul is repeatedly reborn) was incompatible with the predominant Confucian teachings on loyalty to the sovereign and filial piety. Buddhism took its deep roots. in Chinese soil only after it was ‘Sinicised’ in the Nonhem and Southem Dynasties (420-581), when Qigong was already in full Bloom. Of course, as a result of the exchanging of priests between China and India, Buddhi has advanced and enriched Qigong, but itis not its source. Pictures of Qigong exercises, such as ‘Soaring Dragon’ and “Flying Bird’, were n= earthed in the 1970's from a tomb of the Westem Han Dynasty (206 BC-24 AD) in Changsha, capital of Hunan Province. They were painted on silks about three or four hundred years before Taoism was founded asa religion and two hundred years before Buddhism ‘was introduced into China. Two hundred years earlier, an essay in 45 words on the theory of Qigong was inscribed on a piece of jade, now kept by the Tianjin cultural department. “The Classic of the Way of Buddhism & Taoism are associated with Qigong, but this does not mean that Qigong is a religious ritual Power’ appeared sill earlier, in which the discussions about have been as its ‘guiding principles up until today. ‘The Book of Changes’ has a longer history sill, both as an imponant document fot trad itional Chinese med= icine and for Qigong, ‘Thus Qigong has an that may be traced fick at least thre thousand years, despite its later close relations with Buddhism and Taoism. Even supposing that Qigong had originated from Buddhism or ‘Taoism, the practitioner should not feel regularly Qi izing compelled to perform religious rites. Traditional Chinese medicine is said to have a historical association with shamanism. The two began to separate during the Spring and Autumn Period (770-476 BC) as a result of scientific progress. Bian Que, a physician and Qigong master in the fifth century BC, refused to tat those who believed in shameinism but not in medicine’ If he ‘could despise ‘dark’ practices in those ancient times, we should not feel obliged today to perform religious rites, in practising Qigong today. ‘There isa Chinese fable about rich man who buys a pearl enshrined in a beautiful case. Foolishly, he retums the pearl to the jeweller and only keeps the case for himself, Be careful that you do not do the sine! by Lin ZhongpengBasic Traditional Chinese Medicine For Qigong Students This article marks the first in a series of articles looking at various aspects of Traditional Chinese Medicine. In particular we will examine the acupuncture channels or meridians and their related organs and functions. ' Qigong practitioners we can benefit from a knowledge and under standing of the ‘Jingluo! system. After all, we are always talking about meridians and acupuncture points and the flow of Qi through them. A Qigong master needs to have a detailed knowledge about these concepts in much the same way as an acupuncturist does, as this information is vital for treatment Purposes. Not all of us want to study Traditional Chinese Medicine in depth, but for those interested in Qigong it can do no harm to have a basic knowledge of the fundamentals. ‘A’ meridian is basically a pathway that carries Qi (and ‘blood’; this being a separate concept of the ‘Westem blood) through the body. It is a translation of the term Jingluo’ in Chinese, Jing’ meaning to ‘pass through’ of ‘thread through’ and ‘Luo’ ‘meaning something that connects or a ‘network’. In other words, the Jingluo system is like a network of channels that links together the flow of energy in the body and all the major organs and substances, making the body an organic unit. The NIE JING (Yellow Emperors Cannon of _Intemal Medicine) states: ‘The meridians move the Qi and the Blood, regulate Yin and Yang, moisten the tendons and bones, and benefit the joints. ‘The meridian system is made up of Twelve Regular Meridians, which lead to the solid and hollow organs. Those joining the solid organs and running along the interior laterals of the body are called Yin channels, and those joining the hollow organs and going along the exterior laterals of the body are called Yang channels, ‘The meridians form six pairs -a Yin and Yang channel according to the nature of the viscera and the routes they follow. The channels are classified as follows: The three Yin channels of the band: © The Lung channel of hand Taiyin, © The Pericardium channel of hand Jueyin QO The Heart channel of hand Shaoyin Qi Magazine 27Qi Magazine 26 The three Yang channels of the band: © The Large Intestine channel of the hand Yangming. © The Triple Warmer channel of the hand Shaoyang. © The Small Intestine channel of the hand Taiyang. The three Yin channels of the foot: The Spleen channel of foot Taiyin. O The Liver channel of foot Jueyin, The Kidney channel of foot Shaoyin The three Yang channels of the foot: © The Stomach channel of foot Yangming. © The Gallbladder channel of foot Shaoyang. © The Urinary Bladder channel of foot Taiyang. Apan from the evelve rexukie channels there are the Fight Este Channels: the Du thick midt-ine) channel the en (front midline) channel. the Chong channel. the Dai thet channel, the Yingiao channel, the Vanggao channel the Vinwei chinnel and the Vang channel. There real many’ smaller. inet networks of minor mer meridians Qigong onl Meridian Then It is the Human body's natura function and normal phenomenon that the and channels. When these pass become blocked the internal Qi does not flow smoothly and in imbalance occurs Then the individual will experience this as sickness. Theripies such as acupuncture and massage are applied to the body extemally in an attempt to unblock the channels and rebulance the energies Qigong, on the other hand, self-controlled therapy, relying on one’s own force and will to effect a dredging of the channels to unblock and improve the Qiflow by Amy ThanawallaFung Shui ruce Lee he news of Brandon Lee's death shocked the whole word, especially all those fans of his father Bruce Lee. At the time, newspapers and magazines often mentioned Brandon because of the movies he stamed in, and many people were looking for his father's shadow in im, When 1 was file and living in Hong Kong, Bruce Lee was my hero. All the Hong Kong people liked him. He proved that small Chinese could be strong, and his fighting style showed that martial ans should be direct for fighting and not decoration. In. particular, his muscular build impressed everyone, his back looked as if he had a pair of wings. His facial expressions and charisma no one can forget. During the 70s the world's attention was upon him: television, newspapers and magazines reported stories about him, anything with his name ‘on it would sel out At that moment many martial arts clubs became full over-night. To the manial ans world he was like miracle. Suddenly, news of his death came! Nobody could believe it! Even now no cone is sure how he died, itis sil a secret. Aer twenty years his son has now died in a filming accident. This has made many ‘people think about him and his Father. It has been reported that before he died he said he felt the demon that had killed his father and said that it was now following him! In the end it seems it took his life! This cenainly creates a mystical side tothe death of Brandon Lee and connects it with his father's. (On the other side of the world in Hong Kong, people say that his death was a result of his family's Fung Shui. Fung Shui - The name is getting more and more popular in the west. ‘When you go to a book shop it's easy 10 find books on the subject. "Fung" means wind, "Shui means water. Wind and ‘water are the major elements s are connected to our environment. If your environment and house are not ‘good’, this will afect your health and your if, even your finances and your manage. A "good" house has food energy: a bad! house has bad enemy. In the wes they have tinslated this to Geomancy. If ve only deal with the energy of your house we call ths Howse Fung The grave Shut. so we of Lee Hoi smustalso have Chuen (left). ‘Ya House ‘Next to it is the grave * Tre antl: of David Lee, a thirteen year old boy. ‘Afer people die we bury them in a grave; this grave also has energy. This is Yin House Fung Shui, which will affectthe deceased's off-spring. So, ifthe ancestor is buried in a pplace with good energy, it will bring good luck to his offspring. Maybe one will become very famous or maybe very rich. So, traditionally, Fung Shui is very Qi Magazine 29 Re important to Chinese people. ‘A Fung Shui master once informed Bruce Lee's family that their Yin House Fung Shui was not good. But they ignored him and later Bruce Lee died now his son {s dead too and even the marriages of Bruce's two brothers ended in divorce (they have since remarried), Fats > ‘The Fung Shui master said that Bruce Lee's father, Lee Hoi Chuen, was buried in the wrong place. Lee Hoi Chuen_ ‘was a very famous actor in the Chinese ‘Opera and the movies, he was also very ‘well known in Hong Kong. He died in the ‘war when the Japanese bombed Canton. He was buried in the wrong place, as next to his grave is the grave of a young child. This grave would affect Lee Hoi Chuen's offspring. He would have famous children but they would die young. The Fung Shui master suggested that theybuild a wall between the graves to block the energy from the other grave. However, the Lee family would not accept what he said. ‘At this time, American spacemen had already landed on the moon, women could take a pill and stop having babies, ‘you could go to the doctor and get a drug to reduce your fever, all the machines were getting faster and faster and you could go to the gym and build up the same muscles as Bruce Lee. Everythi ‘was science, science was god, science could give you everything you wanted. ‘Who cared whether dead people's graves ‘were good or bad. How could a dead body affect living people? People were more interested in which car was the fastest, which television had the best picture and which hifi had the best sound. People were more interested in possessions, in material things, and China in the heat of the Cultural ‘After Bruce Lee's death no one remembered the words of the Fung Shui master, but many stories about his death emerged. ‘One said that his Chinese: name had a problem. In Chinese he was called ‘Small Dragon’. He lived in Kowloon Tong, Hong Kong. However Kowloon ‘Tong means "The Pool of Nine Dragons’. How could a small dragon live with nine drigon? So. in Hong Kong his development lasted only five years, then he died. ‘Another was about his last film "Game of Death’. This brought him bad luck because the name connected him ‘with death. In the end he finished the film inthe grave. ‘Also, people found that the main entrance of his home was built up like coffin, This is a symbol of bad luck and death: Thave also heard a story that, after his death, his coffin was being transpored from Hong Kong to America and was “ Everything was science, science was god, could give you everything you wanted. ” An early photograph of Bruce Lee and his son Brandon cracked by the air pressure. Sothey needed. to change his coffin when he arrived in America. More bad luck. It seems many unlucky things were against him. . If you natice, before his death, on the ~ movie "Enter the Dragon" his face is very dark. That dark colour reflects the state of his health and tells us he was coming to the end. Chinese ‘medicine tells us that this dark colour is caused by significant damage to the kidneys. The kidneys are very imponant organs. They can store our vital energy and Jing (sexual energy or sperm). If the Kidneys become dimaged you will develop back problems, suffer from tiredness, bugs under the eyes and the face will tum a black colour. Many unhappy things happened tohim, He worked very hard at his marta ans and philosophy, but he did not even ‘see his most famous film “Enter the Dragon*. It is very sad. The Chinese say: "Big trves will catch more wind". So with all the attention he drew, anything happening to him would be big. In traditional Chinese Fung Shui, ‘when a person died the family had to find 2 good place to bury him. This would bring good luck to the ffspring, ako incestor would have a peaceful rest kes ace ton hhas strong and deep roots, is fruit have to be big and. sweet ‘Alternatively, at gave with the wrong Fang. Shui will" bring the wrong eneray 10 the offspring, dam age. their health, hnusiness, mariage, their tives “Therefore ich men, before they died, ‘would already have science i Ntagazine 30 found a Fung Shui master to choose a grave in a good location. ‘This is however only Yin House Fung Shui. We must also consider the Yang House Fung Shui colours ofthe house, the directions of the doors and windows, the pasition of the bed and other furniture are very int. They need to be in the Fight place and they need the comect light, space and air. These ane the basic elements of Fung Shui. You cannot miss one, otherwise it will affect your health, business and your fortunes. How you decorate your main ‘entrance, bedroom, dining room. kitchen, toilet and garden, all will affect. your health. Of course. your date of binh is connected to your Fung Shui and the ‘number of your house must be fit for you, Every year the energy of the univene changes so you must know how to move your famiture into different positions ‘Your house affects your health, your work, even your mentality, so iteannat be ignored. Tris easy to see. People with good fortunes have houses in good condition. People who have lost theie position, who's, business has run down and who's close fiends have left, their house must have bad Fung Fung Shui has a few thousind years of history the root is very deep by Micbael TseDEMONSTRATION ergo WITH MICHAEL TSE Come along, wateh, join in and learu eee cr ET ReNteny fetretgecapsh cs Arrecer te ctrra ty Prarene ene EST rome) biNcenteae haem et boaters Healing with Qigong Dee eectnyiy vigorous, spiraling erage nes) bitrates Pater Bev ecenitetuts tat) Poona Erb inet CENTRAL CLUB ead wa oll Mel Te telel GT RUSSELL ST Tate Ng SUNDAY Lonpenan ct 18TH SEPTEMBER esi) 2.00PM - 5.OOPM 2.00PM - 5.00PM NON MEMBERS £8 on the door or £6 advne ena moe ses MEMBERS (ciTse Qigong Centre) £6 00n the door or £5 advne £15 on the door or £13 advne erect ean Ven thd dy Nott) CONTACT: TSE QIGONG CENTRE PO Box 116 MANCHESTER M20 9YN TEL O61 434 5289