Beruflich Dokumente
Kultur Dokumente
BRUCE FRANTZIS
Table of Contents
Section 1: Bagua and the
Sixteen Neigong .................................... 5
Spiraling ..................................................................... 35
Physical Tissue Motions of Spiraling in
Conjunction with Twisting ..................................... 37
Section 1
Bagua and the
Sixteen Neigong
Bagua is derived from and is a part of the neigong or "internal skill" tradition
of Taoist meditation. Beginning thousands of years ago, Taoists delved deeply
within themselves during meditation and discovered and learned how to work
with the chi flows within their body-mind-spirit.
The Taoist science of how these energy flows work is called the "Taoist sixteen
neigong
system:' Bagua was developed from the sixteen neigong with the
blocked or dissipated.
5. Dissolving, releasing and resolving all blockages of the physical, emotional
and spiritual sides of oneself.
6. Bending and stretching the body's soft tissues in a general direction from
the inside out and the outside in, and along the body's surfaces associated
with the yin and yang acupuncture channels.
7. Opening and closing methods (pulsing). Opening means to expand, grow
larger or flow outward and emanate like a sun. Closing means to condense
and get smaller in an inward direction, like the gravity flow of a black hole.
Closing carries no connotation of tension, contraction or force in the
movement, only continuous inward flow toward a point of origination.
Opening and closing actions can occur within any of the body's soft or
hard tissues as well as anywhere within the body's subtle energy anatomy
(channels, points, aura, etc.).
8. Working with the energies of the external aura to connect the body with
mental states; and make connections between the body, the aura and the
rest of the psychic and spiritual energies that exist within the universe.
9. Amplifying the circles and spirals of energy inside the body that have been
dormant and amplifying and controlling the flow of the currents that are
already operating well.
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10. Learning to move chi to any part of the body at will (especially to the
internal organs, glands and spots within the brain and spinal cord). This
includes absorbing or projecting chi from all body parts at will.
11. Awakening and controlling all the energies of the spine and what they
connect to. This includes the vertebrae, cerebrospinal fluid, brain, spinal
cord and all the nerves within the body.
12. Awakening and using the body's left and right energy channels.
13. Awakening and using the body's central energy channel, which controls
all the others.
14. Developing the capacities and all the uses of the body's lower tantien,
the main energetic center that directly affects all physical functions, one's
sense of fear, insecurity and death and one's sense of being stable and
grounded.
15. Developing the capacities and all the uses of the middle and upper tantiens,
and the higher human spiritual centers. The middle tantien (heart center)
governs all relationships. It is intimately tied to all our most subtle emotions
and intuitions and is considered the source of consciousness within the
body. The upper tantien, located within the brain, is critical to longevity
because of its ability to activate the pituitary and pineal glands (master
glands). It is also responsible for well-functioning thought processes and
psychic capacities.
16.1ntegrating and connecting each of the previous fifteen components into
one, unified energy. Permanent integration is different from a temporary
buzz or having a lot of energy that generates strong experiences but
ultimately goes nowhere. If number sixteen is lacking, it is difficult to
absorb and integrate the good qualities ofthe other fifteen in a stable and
comfortable manner that allows the practitioner to use them effortlessly
to maximum effect-such as while resting or sleeping.
Each of these components or subjects has immense depth, and all but the more
superficial aspects have been kept relatively secret for millennia. Each one of the
components could legitimately merit one or more very large books. Within any
one component, there may be hundreds and even thousands of techniques for
developing chi.
Each of the components is organically related to and overlaps with each of the
others. Together they comprise a continuous circle of knowledge. As with any
circle, there is no definitive starting point for beginning your studies of neigong
nor is there a definitive endpoint. Instead, you study neigong by going around
and around the circle of sixteen. Each time you go around, you hopefully
spiral ever deeper into more fulfilling and beneficial levels within each individual
component and within the neigong system as a whole.
Section 2
What You'll Learn in the
Bagua Mastery Program
In the past, I've tried to teach the sixteen neigong simultaneously with the
external movements of bagua and tai chi. My experience, however, has been
that the complexity of the physical movements inhibits attention to the internal
energies.
So, within the Bagua Mastery Program, initially when you learn a bagua
technique, you will receive instruction on:
The physical movements.
The essential foundational aspects of the sixteen neigong
within those movements.
Once you gain proficiency at this level, you can continue studying neigong and
then go back and begin learning the intermediate levels of practice, which are
discussed in the next section.
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Relaxation
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Relaxation
All of your muscles and nerves must be relaxed when practicing any qigong,
bagua or tai chi technique. Under no circumstances should the body's muscles or
nerves be deliberately tensed or forced.
Many erroneously think they must tense their body to produce yang internal
energy. The power of the mind must not be pushed to exercise its force of will.
It often physically shows up as involuntarily tensing of the back of the eyes and
tightening of the jaw. Relaxing the mind will eventually result in consciously
relaxing the brain-a new and challenging task for many beginners.
Becoming relaxed is paramount in all Taoist practices.
Taoist Breathing
(Neigong Component #1)
Classically, bagua only used Taoist methods of whole-body breathing. With all
Taoist breathing methods, the chest is deliberately not expanded. This is the
opposite of what is practiced in Hatha yoga, gymnastics and more common
Western breathing techniques.
Taoist breathing has two basic methods: regular and reverse breathing.
After the beginning (learning) stage, bagua classically was intended to only
be practiced with reverse breathing, which will be explained in Section 3.
Regular Taoist breathing was considered a preliminary rather than main event.
Most people, however, must first learn how to do regular breathing well in order
to do reverse breathing without risk of injury.
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Initially, you practice engaging your diaphragm and deep belly breathing.
Each inhale and exhale deliberately moves and massages your internal organs.
Regular Taoist breathing expands your belly on the inhale and condenses your
belly on the exhale.
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breathing chi into and out of several parts of your body simultaneously,
including:
The internal organs.
The feet through the legs and hips.
The crown of the head.
The spine, which activates and wakes up your whole spinal
system, brain and central nervous system.
Later, with experience and using your own best judgment, you can naturally let
the linkages with the breath happen of their own accord. You'll only nudge them
a little every once in a while. If in doubt about whether you might be overextending yourself, take it easy and wait for instruction from a competent teacher to
provide you with personal feedback.
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Figure 1.2.1
Fundamental Bagua Alignments
These fundamental alignments (Figure 1.2.1) apply to all bagua applications for
medical, martial art or meditation practices. They are:
The neck is straight, so the weight of the head is gently lifted off
the spine and the neck's highest vertebrae. ideally, this is aided
by the head being energetically and gently pulled upward from
the energy center in your aura to above your head.
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16
Lastly, when on the ground, the feet are flat on the ground and
firmly rooted.
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Best Practices
See Figure 1.2.2. Several points are essential.
Make sure that your hips and torso turn while maintaining your four
points. This ensures your torso is stable and that it rests stably on your
hips, so that when your waist turns, your hips turn and vice-versa.
The turning of the torso is best achieved by having your kwa (inguinal
crease), hips and body's centerline gel into one unit and using that unit
to generate and control the smooth turning of your torso.
The body's centerline begins from the crown of your head and
descends on a straight line downward passing through your
nose, throat notch, heart center, belly button and lower
tantien, and finishes at your perineum. When turning
incorrectly, many practitioners begin by turning only their
head, which disconnects them from their body's centerline.
Avoid this and keep the connection between the centerline of
your head and the centerline of your torso as strong and stable
as possible.
As with the turning of your arms the turning of your hips in the
beginning stages ideally comes from turning the outer muscles
of your waist, hips and legs. Developing this capacity can go
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Figure 1.2.2
Keep Your Four Points Aligned
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If the alignments of the centerline of your head, neck and torso and the four
points are kept together, the weight of your torso will stay inside your torso, on
top of your hips and legs, and will not as easily end up excessively pressurizing
the anatomical structures of your lower body.
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Section 3
What Intermediate
Practitioners Will Learn
Intermediate-level practitioners will receive instruction on:
Lengthening (neigong component #7)
Opening and closing (neigong component #7)
Twisting and spiraling (neigong component #9)
Turning from the central channel (neigong component #13)
Heart-Mind (neigong components #15-#16)
Reverse breathing (neigong component #1)
Moving in and out from your core (neigong component #14).
For each bagua practice presented in the modules, the neigong tecniques most
appropriate for that practice will be discussed.
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Opening-Closing
The I Ching places great emphasis on the essential actions of opening and
closing. Opening (kai in Chinese) means to expand outward from a point toward
a periphery. Closing (he in Chinese) means to collect or condense inward from
the edges of a periphery into a point. Opening-dosing is the essential middle
ground between what can be called the beginning and advanced methods of
bagua and tai chi. Without opening-dosing, the beginning practices cannot reach
their full potential. In all advanced chi practices, opening-dosing is the bedrock
foundation.
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Opening-closing (also open-close) occurs not only within physical tissues, but
also within each of your eight energy bodies. Experientially, comprehending the
qualities of opening-closing is mandatory within the tenets of Taoist meditation
to understand the underlying nature that molds the matrix of manifestation. This
is what causes all yin and yang qualities to change into each other.
Health and martial internal power can be accessed through a detailed and
methodical learning process, which begins with opening-closing the energy of
all joints and bodily cavities. This process requires that you directly open-close
(expand and condense) all of the joints and cavities of the body on demand. This
must be achieved purely through intent alone without using muscular effort or
external movement. Later, the same is physically achieved with the vertebrae of
the spine, bones of the pelvis and plates of the skull.
Although this initially may seem difficult for many to even believe or accept,
masters and genuine advanced practitioners of Taoist qigong and internal
martial arts can easily demonstrate these capabilities on demand. It's possible
for many people to develop this ability with proper instruction and practice.
Over the centuries in China, opening-dosing has been successfully taught and
demonstrated by tens of thousands of people using Taoist qigong exercises that
are specifically designed for this purpose.
In all bagua traditions, whether doing mud or heel-toe walking practiced in a
straight line or in a circle, all parts ideally involve coordinating opening-closing of
the space within all of the joints of the body in each and every step.
Initially, Circle Walking is practiced at a very slow pace, only just slightly
faster than the slow motion typically used in tai chi practice. This is meant to
synchronize the opening-closing of the joints with each step. Ultimately, it is
very important that with each step, the joints, kwa, entire abdomen, other bodily
cavities and spinal vertebrae also simultaneously open-close in a synchronized
manner.
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Lengthening
Until the1970s-1980s, stretches of any sophistication were not commonly a part
of Western exercise programs. Fortunately, this idea has finally penetrated the
standard Western paradigm as it did in the Orient millennia ago. Systems with
which the West is familiar, such as dance, gymnastics, external martial arts (for
example, Shoalin kung fu, karate, taekwondo) and Hatha yoga study, systemize
and expand the fine details to take stretching to exceedingly high levels.
Ordinary stretching is based on using weight or some type of leverage pressure
to pull muscle fibers apart, sometimes tensing the muscles and then letting them
go to get a better stretch-sometimes not. Ordinary stretching often involves
a kind of internal struggle inside the practitioner's body until the muscle fibers
"submit" and stretch, usually with significant discomfort or outright pain. As a
secondary (rather than a direct or primary) effect after the stretch is over, your
body and mind may relax. They may not. The spring of the stretches associated
with the ligaments may increase. Or they may not.
The Difference between Lengthening and Ordinary Stretching
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First, the nerves are completely relaxed. This must be done before any attempt
is made to stretch the muscles and make them longer. Only after the nerves are
released should the body's muscles be asked to stretch as far as they can (within
your seventy percent). This must only be to the point where the relaxation response is fully active and not beyond, where the relaxation response diminishes.
If any signals of tension enter the nerves, thereby creating even only a minor
sense of body resistance, stop.
The initial Taoist methods of lengthening
in
conjunction with the bending and stretching of the arms and legs. At no point
during lengthening are the muscle fibers of the body pushed, either physically or
with mental force.
Stage 2: In this stage, you learn to consciously activate, strengthen and balance
the chi naturally moving through your body's acupuncture meridians toward (via
your yin meridians) and away from (via your yang meridians) your lower tantien
(see Figure 1.4.1 ). To do this, your body must be sufficiently relaxed and either be
able to feel your chi (ideal) or at least have the sense of nerve flow moving within
your body. Only then can you lengthen your bodily tissues in coordination with
the moving of your chi, either toward or away from the lower tantien.
When you can lengthen this way, you will be able to:
Activate the body surfaces and all the soft tissues within them,
where your yin and yang meridians flow-without any external
physical movement whatsoever.
Activate the soft tissues and nerve flow within a yang or yin
body surface while leaving its corresponding opposite yin or
yang body surface essentially passive. This allows the chi in
the yin or yang meridian to flow most powerfully through the
tissues along its pathway. (This method is different from the
more common method of stretching by contracting one
muscle while releasing another.)
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Y;mg
B
Figure 1.4.1
Yin and Yang Meridians
The shaded areas are the body's yin acupuncture meridian surfaces (A) while
the white areas are the body's yang acupuncture meridian surfaces (B).
Although this type of lengthening may sound impossible to pull off, again it most
definitely is possible. However, it can only be done if a deep baseline of muscular
and nerve relaxation and sensitivity is developed to support it.
This lengthening technique causes chi to flow within related acupuncture
meridians in a most unusual way. If yang meridians are stimulated, related
yin meridians are dramatically less so and vice-versa. During practice, this
metaphorically induces a strong regular alternating current to flow within your
acupuncture meridian system using lengthening, and thereby causes whole
body chi circulation to increase.
This constant inward-outward alternation works like a turbine. When the
turbine wheel spins, the first half of each turn (lasting a second or less) drives the
chi more strongly through the yang meridians. In the cycle's second half, chi is
immediately driven more strongly through the yin meridians and vice-versa.
Movement in each half of the cycle creates the internal force needed to yet
more strongly drive the chi in the cycle's other half in a continuous, fluid and
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30
>> Now have your partner place their palms on both sides of your
arm. If you are activating a wave in the manner of this method, your
partner will feel clear movement on the outside yang side of your
arm and nothing on the inside (yin side) of your arm. Conversely, if
you haven't quite got it, your partner will fee/little or nothing on the
outside (yang ,side) of your upper and lower arm, palm and fingers. In
this case keep practicing within seventypercent of your current a bit v ...."'"""''-
Stage 3: This stage is unique to Taoist chi arts. In this advanced practice,
you will learn how to lengthen all parts of the body simultaneously as an
integrated whole. In sequential stretching, only a single part or multiple parts
lengthen while others are neglected. So, to lengthen as an integrated unit, you
will gradually expand the total number of yin and yang body surfaces that you
deliberately engage.
Initially, work only on the area of your yin and yang body surfaces where you
can get access to the protective chi of your body (called wei chi in Chinese
medicine). It lies not far beneath your skin. After your awareness opens
sufficiently, you'll gain greater access to the inside of your body and the sense of
moving chi through your wei chi.
Then, in three more stages and depths inside your body, you can repeat the
process until you are internally moving all of the soft tissues on your body's
yin and yang surfaces all the way to the bone. As you penetrate each deeper
layer, more surface layers above it normally become active, alive and pumping
chi through them. You might find you can move their soft tissues more strongly and precisely with significantly less focused effort. Eventually, it will become
effortless.
Lengthening of the physical tissues must now be driven by lengthening and
moving the chi more strongly within your body's left, right and central energy
channels (neigong components #12-13).
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As the chi lengthens, it must carry absolutely no iota of a sense of physical force
with it. This lack of force enables the body's deepest anatomical substructures to
unfold like a flower and creates the last bits of natural, possible and useful space
between them. The lack of force also mitigates potential imbalances in these
terribly important micro-spaces.
Bagua and tai chi practitioners usually progressively establish lengthening in
their body by gradually going from one depth to another. At each depth, they
usually:
1. Lengthen the top of their body through their arms, neck and chest areas.
2. Slowly lengthen in their midsection.
3. Carefully lengthen in their pelvis.
4. Lengthen in their legs and finally their feet.
After they activate each progressive section of the body, the lengthening
continues and joins seamlessly with the body parts previously activated. Then,
they begin to work at the next depth within their bodies
IMPORTANT TERMS
Taoist qigong, bagua and tai chi traditionally use certain technical
terms all of which are interrelated. They partially but not fully
mirror each other to varying degrees. Often they are used interchangeably to describe different faces of the same phenomena:
Opening-closing
Shrinking-growing
Bending-stretching
Lengthening
To be more*precise, however, open-close is a subdivision or aspect of
the more e'rimary overarching internal principle of shrinking-growing. Lengthening is a subdivision of open-close. Bend-stretch is
>>
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>>another neigong component that is also a subdivision of shrinking-growing. All Taoist-derived chi schools, especially qigong,
bagua and tai chi, commonly use the terms open-close, bendstretch and lengthening. However, the bagua schools also include
the terms "shrink" and "grow." If we take a ball and condense its
insides and thereby reduce its outer external surface area the ball
can be said to shrink.
Conversely, if we increase the space inside the ball so its
external surface area expands and increases, it can be said to
grow. In shrink-grow, all of the qualities of open -close are present
plus other factors.
For example, in shrink-grow, externally the ball's size or the amount
of air space your physical movements occupy rhythmically increases
and decreases. At the same time, energetically the chi of your
etheric body draws toward your physical skin (closes or shrinks) or
expands away from it into space (opens or grows).
The term open-close is most commonly used if the shrinking and
growing occurs only non-visibly inside the internal anatomical and
energetic structures of the physical body (i.e., inside the ball), but
has minimal external markers. Whereas if the process of shrinking
and growing simultaneously occurs both internally and externally,
the term shrink-grow is more technically appropriate.
If the shrink-grow aspect being considered primarily relates to the
extension and retraction of the arms and legs toward and away
from the torso, the technical term bend (retraction) and stretch
(extension) is more technically appropriate. From the perspective of
purely physical stretching, this type of movement is the ideal
mechanism in bagua and tai chi for stretching the physical tissues
o ~Jbe arms, ~~pecially a~tpe bend-s.tretch movement of the arms
and legs causes the muscles and soft tissues of the entire back to
stretch.
Lengthening is more subtle. It is directly linked:to the bod"ft'S internal
chi movements and is often done as the physi(:al actions at bendstretch occur. Lengthening is often referred to as opening- >>
~
. 'c
<p.,,;;
f%:.
and internally. >>
,
>
~'.
*Jili::mF~
33
34
Jj;.l\ '
35
SAFETY NOTE:
Spiraling
Chi travels through the human body in spirals not straight lines. Spiraling is
how circularity universally manifests as spirals seamlessly join and continue the
motion between two independent circles.
The spirals of chi that exist within you power and connect to each other through
bodily structures, such as the center of the joints, spinal vertebrae, internal
organs and glands.
The technique of spiraling exponentially escalates twisting. All Taoist energy
arts use spiraling as their central advanced technique for how the arms, legs and
waist twist and rotate. This is equally true for qigong and all internal martial arts,
although they may use different names to describe the same phenomena. For
example, in Chen style tai chi it's called "coiling" or "twisting silk" (chan sz jin in
Chinese); in the Yang and Wu styles of tai chi it's called "turning power" (juan jin);
and in bagua and hsing-i it's called "drilling power" (luo shuen jin).
Some basic assumptions that govern all Taoist chi practices will help you to
better understand spiraling.
Spiraling of chi begins from multiple centers deep within the body. From there,
it connects moving through the layers of the body to other energies that bring it
to the body's periphery. It returns from the periphery to its centers of origination
in unending cycles.
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Three examples:
From either your heart or lower tantien.
From around your bones and left and right channels of
energy (neigong component #12).
From around your central channel of energy (neigong
component #13) and bone marrow.
As the spiral moves, so do the physical structures. They both come into being
at the level of matter and the quantum field. Spiraling generates the body's
ability to physically move, either in terms of micro-anatomical movements
(e.g., internal organs, glands and blood vessels) or gross physical, motor
movement, such as Walking the Circle.
When you practice spiraling techniques, you are essentially trying to tie into and
awaken the naturally occurring energy spirals already moving in your body.
There are other examples in nature of spiraling. At the subatomic level, two
protons always circle each other effectively creating spiraling energy. Internal
organs have a tiny (which can be perceived by trained human touch), selfgenerated natural spiraling motion called "motility" by visceral osteopaths.
The DNA helix is essentially a spiral.
When babies first learn how to move, they do so with spiraling motions. While
lying down, they spiral as they shift side to side. When they begin to crawl, they
do not move their hands in a linear fashion, one hand in front of the other, but by
rotating, spiraling and twisting their arms and legs to propel them forward.
Chi constantly spirals up from the Earth and down from the heavens. The
question is not if it's happening, but whether an individual can use (or borrow)
the natural spiraling energies of the universe to enhance the functioning of their
own body, mind and spiritual essence.
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Imagine if a thread or tiny rod goes through the middle of the cylinder and is
fused into its center. Imagine that this rod also extends out the top and bottom
of the cylinder (to your arms and legs). If this thread, line or rod (central channel)
is turned, so too must the whole cylinder (torso) follow and turn.
The location of your body's central channel of energy goes from your perineum
through the crown of your head exactly in the middle of your head, neck and
torso in the dead center between the front, back and sides of your body.
At first, the turning of the central channel feels more like a rod inside the center of
your torso. However, with time and progress, its sensation becomes progressively
thinner and lighter. As it becomes thinner the coordination between the turning
of your central channel and torso, your limbs also becomes progressively tighter.
Eventually, it centers in the bone marrow of your legs and arms.
At each stage, you refine the central channel as the source of turning your torso
and limbs. This activates the neigong flows in your body in ever-stronger ways
with seamless effort.
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effects to happen inside your internal organs or joints of your lower body. This
is so because anatomical connections between your legs, pelvis and internal
organs can bind inside your internal organs. If this is the case for you, then turning from the central channel inside your internal organs can negatively pull on all
the physical attachments that go into your pelvis and legs.
Another aspect of central channel turning is that the smaller the bagua circle
walked or the tighter the central channel movement in tai chi, the greater the
pressure will be on and in your internal organs. This is good and bad news.
On the upside: If your body can accommodate it, it's ideal as
this will cause the fluids and natural motions inside of the
internal organs to move about as strongly as possible. The
Earth's spiraling energy, moving within the body, will center
into and nourish your internal organs quite nicely.
On the downside: If the coordination between your waist turning and central channel are poorly integrated, these two forces
can work against each other and thereby pull on the inside of
your pelvis, causing pressure to your lower spine. Not good!
If you're a healthy genetic specimen, then regardless you may be strong enough
to withstand problems. However, if you're not as genetically fit as you think you
are, you can go overboard and hurt yourself. This is the problem all athletes have
in training. The questions are: How much can I train? Am I overtraining?
My heart-felt recommendation is not to throw the dice too often.
In more advanced practices that use the Bagua Dragon Body, it becomes
possible to turn from the central channel and segment the lower, middle and
upper parts of the torso in a way that paradoxically and simultaneously keeps
them connected and unified. However, it requires twisting deep within the inside
of your abdomen and internal organs, which can be rather fierce.
This method is specifically not shown in this text for fear of misunderstanding and someone going off half-cocked and hurting themselves. A competent
instructor, ideally a master, should teach you the Bagua Dragon Body in person.
201 0 Bruce Frantzis-AII Rights Reserved.
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Heart-Mind
(Neigong Components# 15-# 16)
All motions of chi in bagua and tai chi should originate in and be directed by the
intent of the mind. As discussed in Section 2, in Taoism the level of the mind
deeper than ordinary intent is known by many names, including the"Heart-Mind:'
The Heart-Mind's intent comes from a much more expanded area of human
potential. Although its source is yet unknown to scientists, it is commonly
referred to in Eastern traditions by such names as "mind;' "spirit" and
"consciousness:' Whether its source is the brain or something else is an ageold debate that has raged for thousands of years. In the East and West, the
relationship of matter and spirit has been in question as well as what
distinguishes the conscious from the unconscious mind and if the mind
continues after death.
What can be said is that ordinary intent is partial; the Heart-Mind-if not
complete-is definitely a quantum leap beyond ordinary intent. The HeartMind is a powerful door for becoming conscious of what is going on in the
unconscious mind. It is the place from which "real time" (as it is called in China's
Taoist tradition) or "Fourth time" (as it is called in the Buddhist and Hindu Indian
traditions) arises.
Real or Fourth time can be thought of from two perspectives:
A sense of time beyond human construction that is not past,
present or future, and yet enables a human to function well,
taking into account the functionality of time constraints in
normal life.
A continuous awareness of timelessness where the pressures
of being controlled by time collapse and genuine presence can
arise.
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Reverse Breathing
(Neigong Component # 1)
During reverse breathing, your abdomen closes or shrinks on the inhale and
opens or grows on the exhale. This is the opposite of what is practiced in regular
breathing, where your abdomen expands (grows or opens) on the inhale and
condenses (shrinks or closes) on the exhale.
The methods of even basic reverse breathing, however, are far more complex
than just directing which way your belly moves with your inhales and exhales. To
practice reverse breathing, you must become aware of and be able to control the
movement of the soft tissues, joints and cavities of your arms, legs, head, neck
and spine as well as your internal organs.
As discussed in Section 2, classically bagua was intended to be done with reverse
breathing, which included simple to progressively more complete methods. In
bagua, regular Taoist breathing was considered the preliminary rather than main
event.
Reverse breathing has two basic yet complete methods: vertical breathing and
center-to-periphery breathing. These are best not introduced or practiced in
bagua training until you are well into training energy postures or the Single Palm
Change. The two methods of complete reverse breathing will be explained in
later modules as appropriate.
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Connected Pressure
Take a balloon and fill it close to the top with water, tie it off and hold its top and
bottom steady. Next, squeeze the water in it as your hand gradually inches up the
balloon. In this way, you can feel the pressure of the water changing inside the
balloon. This pressure change will mimic the feeling of moving from your core in
the four previous ways just mentioned and is usually experienced in two basic
ways.
As if the inside of your body is a big boa constrictor digesting
a meal (the pressure itself) that relentlessly moves through it
(from the bottom to the top of the water balloon).
As if giving even the slightest squeeze to the bottom of the
balloon you can feel the pressure simultaneously increase
within the entire remainder of the balloon.
Remember that although this discussion is about squeezing a balloon in order
to successfully replicate the feeling inside your body, you can't get this feeling
201 0 Bruce Frantzis-AII Rights Reserved.
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For tai chi practitioners, this ingredient is another of the subtle meanings from an
important statement in the Tai Chi Classics about internal power: From posture to
posture [movement to movement] the internal energy is unbroken.
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the I Ching are realistically downloaded into a human being's psyche or inner life.
Looking at elasticity from an anatomical perspective, fascia, tendons and
ligaments are central to creating a physically elastic body. The human body is not
held up by bones, but rather by a series of ligaments, many of which are actually
stronger than bones. What basically connects your foot and legs to your pelvis,
belly, head, neck and fingertips is either a series of interconnecting ligaments or
fascia that connect to other ligaments and fascia.
Part of creating an elastic body is getting all the body's fascia to not only move
freely and easily, but incredibly elastic like a great rubber band moving (lengthening in and out). This is a quality all babies have and it's incredible to observe.
People love to playfully pull their hands, arms and legs and watch them shrink
back like a rubber band. All Taoist chi practices seek to recreate this quality inside
a human being.
Elasticity enables significantly refined movement of the joints, spine and
internal organs. The constant pulling and releasing of ligaments inside the body
is what causes the natural and healthy movement of internal organs. When
combined with physical and energetic twisting and spiraling movements in
bagua, this elasticity causes the joints to constantly and smoothly, grow and
shrink (open-close) the space and synovial fluid inside the joints.
Elasticity positively affects and moves all the associated tissue related to making
the joints strong and keeping them flexible. Greater body elasticity also keeps
the synovial fluid inside joints moving. When the joints lose elasticity, you can get
negative problems, such as:
Arthritis.
Becoming prone to injuries because the joints have lost
flexibility or strength.
Ligaments harden, overstretch or get pulled out of alignment.
Simply put, all of the problems of aging can be accelerated-even for people as
young as their teens-as the body loses its elastic quality.
201 0 Bruce Frantzis-AII Rights Reserved.