12 postures names:

1. Wei Tue Presenting the Pestle one

2. Wei Tue Presenting the Pestle two
3. Wei Tue Presenting the Pestle three
4. Plucking a Star and exchanging a Star cluster (Big Dipper)
5. Pulling Nine Cows by the Tail
6. Spreading wings, showing talons
7. Nine Ghosts Drawing Swords
8. Sinking the Three bodily Zones
9. Black Dragon Displaying Claws
10. Tiger Springing on Prey
11. Bowing Down in Salutation
12. Swinging the Tail

Practicing Techniques of Health Qigong•Yi Jin Jing

http://jsqg.sport.org.cn/en/tips/yjj/2010-12-10/341174.html
2010-12-10 13:05:00Chinese Health QiGong Association

★The force applied should be moderate

One of the features of Health Qigong • Yi Jin Jing is the limber “bone-pulling” movements
which can stretch the tendons. In other words the muscles in all parts of the body and
tendons, ligaments, and joint capsules at all joints are pulled to improve the ductility and
strength of the muscles and tendons of the human body and improve the moving functions
of the bonds, joints, and muscles.

For example, in Nine Ghosts Drawing Saber, both hands are respectively kept still at the
Yuzhen Gate on the back of the head and the Jiaji Gate on the back and both arms open and
close the chest like bird wings. This movement can enhance the strength and flexibility of
the chest muscles. This can promote the respiratory functions and improve life quality of
old people suffering from declining respiratory functions due to advanced age and patients
inflicted by chronic dyspnea.

Should movements of Health Qigong • Yi Jin Jing be done with as great as possible forces?
No.

There are specific requirements in the instructions for the movements of Health Qigong •
Yi Jin Jing. In other words, the movements of the exercise should alternate firmness with
gentleness, contain both emptiness and solidity, “integrate firmness into gentleness”, and
“integrate gentleness into firmness”. In other words, the forces used to practice the
movements of Health Qigong • Yi Jin Jing should be moderate.

Therefore, in the exercise of Health Qigong • Yi Jin Jing, the pushing-outward movement
of both arms of Wei Tuo Presenting the Pestle 2, the arm-stretching movement of Wei Tuo
Presenting the Pestle 3, the pulling movement of “Pulling Nine Cows by Their Tails”, the
forward-stretching and outward-pushing movements of both arms in Displaying Paw-Style
Palms like a White Crane Spreading Its Wings, the hand-pushing and palm-flipping
movements of “Three Plates Falling on the Floor”, and weight-lifting movements all have
to be done with moderate forces. In “Pulling Bones and Stretching Tendons”, the force
applied must not be abrupt or rigid. Otherwise the abrupt and rigid forces may case
physical discomforts and other untoward reactions after exercise for old people having high
blood pressure, practicers with weak constitution, and patients of scapulohumeral
periarthritis.

★Respiration should be natural

The respiratory movements in Health Qigong • Yi Jin Jing exercise should be always
dominated by natural respiration. Reverse or obverse abdominal respiration or conscious
initiative respiratory movements are not adopted in the exercise. Why is that?

This is because the reverse or obverse abdominal respiration is mainly based on the systole
and diastole of abdominal muscles which cause the abdomen to recede and hump regularly.
And Health Qigong • Yi Jin Jing is a movement-guided exercise dominated by the change
of tendons and bones. The changes of its movements are irregular. And some movements
require halts at some certain postures in order to enhance the tendon-changing and bone-
changing effect of movement Daoyin.

Therefore in Health Qigong • Yi Jin Jing, the practicer is required to maintain the
involuntary natural respiration and should not intentionally combine reverse or obverse
abdominal respiration with the movement Daoyin of Health Qigong • Yi Jin Jing lest
untoward reactions are caused.

Such cases have been encountered before in actual teaching activities. As the practicers had
already built up a certain mastery of Qigong practice, they made quite quick headway in
the learning of technical movements during the teaching process. However, while doing the
exercise after they mastered the movements of Health Qigong • Yi Jin Jing, a few trainees
felt dizziness. Later investigation revealed that they had done other exercises by
coordinating respiration with Daoyin, and such Daoyin was regular repetition-based
exercise. While practicing Health Qigong • Yi Jin Jing, they involuntarily applied their past
breath-regulation experience to this exercise. Even though they did sense the discordance
between respiration and movements, they attributed it to their inadequate mastery of the
exercise and still persisted in breath regulation in the practice of Health Qigong • Yi Jin
Jing. From this we can see that the root cause for their dizziness was their forced
respiration which resulted in disorder of respiratory movements and anoxia.

Then why such a result was caused by the active breath regulation? We might as well
adduce an example of the movements of the exercise.

In Displaying Paw-Style Palms like a White Crane Spreading Its Wings, both hands are
erected at Yunmen Acupoint and both shoulders are extended backward. During natural
inhalation, the chest of the human body is actively expanding and the muscles in the
abdomen change with the active movement of the thorax in a relaxed manner. The intra-
pulmonary pressure at the chest will rise in the form of negative pressure. And if obverse
abdominal respiration is used instead in this case, conflicts will be easily caused between
the changes in movement and the respiration. Although the inhalation of obverse
abdominal respiration is also done with a relaxed abdomen, the diaphragms between the
chest and abdomen will move downward and the lower abdomen will hump. And the
muscles and the thorax will be in a relaxed, passive state of motion. This movement
between the pectoral and abdominal muscles is different and, if not properly used, will
easily result in discordance between movement Daoyin and respiration, disturb respiration,
and thus affect the exercising effect of Health Qigong.

Another example is the head-lifting, shoulder-squaring, waist-slumping, and tail-raising

movements of Swinging the Tail. During the head-shaking and hip-swaying movement
centering the waist, breath regulation with reverse or obverse abdominal respiration is
actually a very difficult task to do.

Therefore respiration must be as natural as possible in Health Qigong • Yi Jin Jing

exercise. During inhalation, the practicer should give up the awareness of active inhalation
and passively and naturally inhale by following the changes in the movements of the
exercise and the expansion of the thorax. The amount of air drawn in each inhalation and
the speed of inhalation should be in accordance with the natural changes of the movements.
During exhalation, the practicer should also naturally exhale according to the changes in
the movements and the contraction of the thorax. This will not only prevent the suffocation
or short breath caused by discordance between movements and respiration, but also
promote the mental serenity and physical relaxation of the practicer through the natural
respiration. As a result the constantly changing postures of the body will become more and
more harmonious in order to change the tendons and bones and promote health.

★The mind should be concentrated

The greatest feature of Health Qigong • Yi Jin Jing is its tending-changing and bone-
changing effect. It is a Health Qigong exercise with body Daoyin as the main form of
expression. Although it is not a bodily activity guided by the mind or passive activity
guided by definitive mental activities, it lays great emphasis on the mental activities during
the bodily movements.

Any amateur of Health Qigong knows that during Health Qigong exercise, the most
elementary requirement and common sense is that the practicer should both control his own
mind and prevent it from being distracted by other thoughts, and protect his mind from
being affected by the diverse surrounding environment. Tangseng, a character in the book
Pilgrimage to the West, always keeps an eye on Zhubajie, who is quite susceptible to lust,
and Sunwukong, who was born with a tendency to be active. Tangseng has to control and
restrain them by recite the scriptures. It is also the foremost requirement of Health
Qigong•Yi Jin Jing to relax the spirit and unite form and thought. It is not allowed to be
absent-minded or obsessed.
The problem of thought and mind control in Health Qigong • Yi Jin Jing has occurred in
the Health Qigong classes administered to undergraduates majoring in traditional national
sports. In the early stage of their Health Qigong • Yi Jin Jing exercise, the students were
quite focused. But as they progressed to the sixth or seventh routine, some of them could
no longer stay focused. The same problem occurred during the overall exercise of Health
Qigong • Yi Jin Jing. When about 1/3 of the exercise was completed, some students
became less concentrated or occasionally went astray.

Why did students show such signs during Health Qigong • Yi Jin Jing exercise? There are
two possible causes. One is that students’ attention was exhausted by the continuous
learning. This was probably attributable to the students' lack of the perseverance to
overcome fatigue. Another is that students majoring in traditional national sports were
mostly engaged in sports like free combat, Wushu routines, and Chinese wrestling. Most of
them were restless by nature and their classes were carried out in places surrounded by
other sword, spear, fist, and stick classes which were quite distracting especially for restless
students like them.

Then what is the situation with the mind control and regulation in common people who are
practicing Health Qigong • Yi Jin Jing? Beginners or people subject to the pressure of life
will also suffer from distracting thoughts and wandering mind. This is a trouble that must
be solved by all practicers of Health Qigong • Yi Jin Jing and must be carefully dealt with.
It should be noted that mental activities and bodily Daoyin are a unity of opposites.

With regard to the form, Health Qigong • Yi Jin Jing is a health-preserving exercise
dominated by body Daoyin which exercises the tendons and bones. And from the
perspective of psychological regulation, Health Qigong exercise can effectively control the
mental activities of the practicers and thus influence the activities of the nervous system of
the human body. And functions of the nervous system are of vital importance for the
regulation of the life activities of the human body. Therefore the effective regulation of the
mental activities of the Health Qigong practicer is a critical part or core of the fundamental
technical framework of breath regulation, body regulation, and mind regulation of Health
Qigong, just as the saying goes: “as Bodhidharma came from the west, he did not bring
with him any book but completely relied on his mind.” If we pay no attention to the control
and regulation of mind and fail to concentrate in the practice of Health Qigong • Yi Jin
Jing, our thoughts will wander aloft and Health Qigong • Yi Jin Jing will no longer seem
like a Health Qigong exercise.

Therefore the poor concentration will affect the exercising effect of Health Qigong • Yi Jin
Jing, causing the movements to lack gentleness in firmness or firmness in gentleness. The
movements will be too rigid or lax and the movements of the body will not fully “pull
bones” or “stretch tendons”. The due influences on the motor tissues of the human body
will be lost and motor functions of the human body will not be improved as expected. As a
result the mental and physical activities will no longer have the expected influences on the
sympathetic nerves and parasympathetic nerves of the vegetative nerves under the cerebral
cortex and the due efficacy of the nerve-humor-immunity process will be lost or
diminished.
A Brief Analysis of the Meaning of “Wei Tuo Presenting the Pestle” in Health Qigong•Yi
Jin Jing
2010-07-01 10:50:00Chinese Health QiGong Association

China Academy of Chinese Medical Sciences

Dai Jingang

Wei Tuo-A Symbol of Vigor and Resolution

The Sanskrit name of Wei Tuo is Veda. He is also known as “Wei Tuo Tian”. He plays an
important role in the traditional cultures of China and India. The image of Wei Tuo Tian is
mostly a majestic general in an armor. He is tall, strong, majestic, and brave, having a
childlike face and holding a pestle butted against the ground or putting both palms together
with the pestle placed between elbows. The Sanskrit name of the pestle is Vajra. Its Tibetan
name is “Doji”. And it is also known as “Bao Chu” and “Xiang Mo Chu”. Being a weapon
in ancient India, it is very hard and can be used to break all kinds of things. Therefore it is
called Vajra-pestle. In traditional Chinese and Indian cultures, Wei Tuo holding the Bao
Chu is a symbol of resolute and loyal characters.

Wei Tuo Presenting the Pestle 1: Calm Qi and concentrate spirit; clarify the mind and
humble the appearance.

The movement of Wei Tuo Presenting the Pestle 1 is to raise both arms and put both palms
together in front of the chest on the basis of the preparatory routine. The movement is
relatively simple but contains profound meaning. By lifting both arms forward, we can
promote the movements of both flanks where the Gall Bladder Channel of Foot Shaoyang
goes through. This movement can naturally activate the Qi channel in the Gall Bladder
Channel of Foot Shaoyang. The Shaoyang Channel is a half-Yin and half-Yang channel
which can be dominated by either Yang or Yin. For example, spring is a season where
Shaoyang sprouts. It has both the vigorous vitality and the remaining coldness. Several
warm days will be often followed by reduced temperatures. And after the cold days, the
weather will turn good again. But on the whole, the temperature is rising and everything is
thawing. From the changes of season, we can understand the characteristics of Shaoyang
Qi. Flattening the Qi channel of Shaoyang will fully open Sanyang and make water and fire
counteract each other, laying a good foundation for the subsequent movements.

Before the movement of this routine, the fingers should be stretched forward and the thumb
should take the lead. The hands should drive the arms forward. Traditional Chinese
medicine holds that the thumbs belong to the lungs. By erecting thumbs we will facilitate
the operation of the lung channel. By putting both palms together in front of the chest
opposite to Tanzhong, we can achieve a “proper position” of the lungs and adjust the
ascending, descending, opening, and closing of Qi channels and respiration to the standard.
In this way we will meet the requirement of “calmed Qi” and respiration will be even. This
will naturally clarify the mind and concentrate the spirit. This routine is favorable for the
regulation of pulmonary Qi and gall bladder Qi and exerts the Shaoyang effect of the gall
bladder and the Qi-controlling effect of the lungs.

The forward-lifting movement of arms can be used for massage. It is called Shaoyang Zu
Qi Jin. This manipulation is mainly used for the massage and Daoyin of the chest and flank
regions of the human body. Below are the abstracted instructions:

Shaoyang Qi channel originates from Sanyang; level the fingers and let it run along both
flanks

The flanks, the head, the waist, and the legs will become strong and powerful

Put Yin and Yang palms together; parallel the index fingers and place them at Shuaigu

Move upward to the hair on the temple; spread them like wings at Longjiao

The flying dragon comes from the field; once getting out of the ground it moves up to the
sky

Acupoints of Shaoyang are placed like a Z; after three turns it completes its course

The clear meridian goes by important organs of the body; moving along it will provide
double efficacy

Take the index fingers upward towards the sky; and concentrate the mind and never let it
loose

Alternate between the odds and evens to balance offense and defense; imitate the leopard
and spread arms like wings

Turn back the head like a cicada getting uncoated; run through all 108 acupoints as if
following a dragon

Wei Tuo Presenting the Pestle 2: Open both hands along horizontal directions and level the
arms as if presenting the pestle

The movement of Wei Tuo Presenting the Pestle 2 is to lift both elbows, level and extend
forward both palms, and lift both arms sideways. While doing this movement, the exerciser
is required to concentrate the mind and calm Qi, keep a dumbfounded look, focus the
thought on both palms and tips of toes, and then seat the wrists and erect the palms. When
you are doing it correctly, you will naturally feel heavy shoulders as if carrying a heavy
burden. But when you get familiar with the movement, you will feel comfortable all over.
This movement can help you enter a calm and serene state. A dumbfounded look is the
external reflection of the calm and serene state. Eyes are windows of the mind. When they
look up, spirit and Qi will ascend. When they look down, the mind will descend. Winkling
eyes indicate an uneasy mind. A moving mouth means the breath is not even. One will not
be able to stand firmly if this happens. The wrist-seating and palm-erecting movements are
meant to enhance the stretching effect of the hand-opening movement. Movements of this
routine plays a transitional role between Routine 1 and Routine 3 of Wei Tuo Presenting
the Pestle. It can sort out the three Yin channels and three Yang channels of hands,
especially the three Yin channels. And it regulates the cardiac and pulmonary Qi and
improves the respiratory functions.

Wei Tuo Presenting the Pestle 3: Prop up Tianmen with palms and apply strength to the
hips and flanks

The third routine of Wei Tuo Presenting the Pestle is to relax wrists, levelly lift both arms
forward, pull them back to the front of the chest, rotate both palms inward, flip the palms
upward, and prop up both palms above the head. When both palms reach the highest
position, slightly open both feet and guide the attention to both palms through “Tianmen”
on the top of the head. Tianmen is 2 Cun into the hair boundary on the forehead. This
movement can regulate the Qi in the upper, middle, and lower warmers and activate Qi in
the five Zang viscera. And it also promotes the blood circulation of the whole body,
improves the moving functions of the shoulder joints, and increases the strength of muscles
of the upper and lower limbs.

By slightly moving both heels sideways, we can close the Yin Ji Qiao Ku (Huiyin
acupoints), close the ports to the earth, and make the three Yin Qi channels move reversely
along the three Yang channels. And this will loose “Huiyang” acupoints so that the Du
Channel meets the three Yin Qi channels to exert the balancing effect of Du Channel and
naturally clear the “Three Gates” on the back. And the body will naturally stand firmly.
Some believe that the palms should be face-up and some hold them should be face-down
during this movement. By analysis of the movements of Wei Tuo Presenting the Pestle 1,
2, and 3, both arms are first lifted to the front of the chest, stretched to both sides, and then
lifted to above the head in terms of external form. With regard to the internal circulation of
Qi, it activates the Shaoyang Qi channel to raise the Yang Qi of the human body. If the
palms are facing downward, they will be Yin palms and thus not able to raise Yang. These
three movements seem simple but are actually very delicate and need to be carefully
comprehended. Given the proper exercise, all Qi channels of the body will be naturally
expanded. The whole body will feel strong like iron and steel and firm like a tree trunk.
This feeling is most evident at the flanks, ribs, hips, and shins. Under such circumstances,
the breath and spirit will be naturally incorporated into movements. The three regulations
will be naturally coordinated to make full preparation for the complicated movements that
follow.

An Analysis of the Mechanism of Health Qigong•Yi Jin Jing

2010-12-10 11:55:00Chinese Health QiGong Association

Huang Jian

Health Qigong ● Yi Jin Jing (“Yi Jin Jing” for short hereinafter) has commendably
inherited the basic characteristics of the traditional exercises of ancient China. Its
movements are vigorous, powerful, and well-balanced between rigidity and flexibility. This
paper is a preliminary analysis of the characteristics and mechanism of this exercise.

Exercising and Cultivating the Body, Building a Vessel for the Spirit

The fundamental purpose of compiling and popularizing Health Qigong is to “promote

health”, i.e. to maintain or recover the healthy state of the body and thus retard aging and
improve the quality of life. It is believed in traditional Chinese medicine that the health of
the human body is determined by the body and the spirit. True health cannot be obtained
unless both the body and the spirit are strong. Therefore the cultivation of the body and the
cultivation of the spirit are two major aspects of health preservation. However, in the
practical application of body and spirit cultivation, some schools lay more emphasis on
body cultivation while others lay more emphasis on spirit cultivation. And corresponding
theories and approaches have also been created.

Those who lay more emphasis on body cultivation usually consider sports as the
elementary approach. This is why they are called the “body motion school”, which may
have been originated from the aphorism “Running water never becomes putrid.” in Lv Shi
Chun Qiu. As a matter of fact, “body motion” has been the cynosure of health preserving
experts of all generations in history. As Huang Di Nei Jing: Ling Jiu: Tian Nian says: “As
long as the body and spirit remain coherent, longevity can be expected.” Zhang Jiebin, a
scholar of the Ming Dynasty, pointed out in Jing Yue Quan Shu: Zhi Xing Lun that: “The
body is the foundation for all my existence. Without my body, I will cease to exist.”
“Those who want to preserve health must first cultivate this body as the vessel for the soul.
Those who want to recover from their diseases must first cure this body as the foundation
for rehabilitation.” “When the soul is reconciled with the body, longevity can be expected.”
This statement in Lv Shi Chun Qiu: Jin Shu and Zhang’s health-preserving theory have
directly expounded the relationship between the “body” and the “spirit" and its effects on
“longevity”. In other words, the body is a vessel for the spirit. When the body is strong, the
spirit will be naturally at ease. “When body and spirit exist in harmony, one will live to the
maximum span of his life.” (Su Wen: Shang Gu Tian Zhen Lun). We are still unsure as to
whether the creation and compilation of traditional Yi Jin Jing were influenced by the
abovementioned ideas. But both the name and characteristics of the exercise have reflected
the feature of exercise-based health preservation.

Let’s first take a look at the name of the exercise. The literal meaning of the word “Yi” of
Yi Jin Jing means “change” and the word also implies “strengthening”, meaning
strengthening the “tendons”. According to Shuo Wen Jie Zi, “Jin” means “the power of the
flesh”. They are generally believed to be the parts that connect bones. According to the
fundamental theory, they “should include muscles having the retracting function and streak
tissues having the transmission and controlling functions (such as nerves)”. In other words,
tendons are related to the bones, muscles, and joints of the exterior of the human body and
the viscera and channels of the interior of the human body. Tendons are an important part
of the “form” of the human body. Therefore it is fair to say that the “Jin” of Yi Jin Jing
refers to the entire body in general. Chi Feng Sui, a treatise of Qigong written in the Ming
Dynasty, contains many similar terms like “Yi Qi”, “Yi Xue”, “Yi Mai”, “Yi Rou”, “Yi
Sui”, “Yi Gu”, and “Yi Fa”. Here “Yi” always means strengthening. And “Qi”…… “Fa”
mean all aspects of the “form”. The book mentioned them in order to expatriate the
different extents to which the Qigong exercise strengthens the body.

With regard to the manipulation of the exercise, “motion” is a common characteristic of

most Heath Qigong exercises. But compared with other exercises, Yi Jin Jing has at least 3
features of “motion” as follows: For example: With regard to the positions of motion, it
includes operations based on motion of the limbs (e.g. “Wei Tuo Presenting the Pestle”),
operations based on spinal motion (e.g. “Bowing Down in Salutation” and “Swinging the
Tail”), and operations based on both limb and spinal motions (e.g. “Tiger Springing on Its
Prey”), which ensure the full-body motion. With regard to the mode of motion, it includes
operations based on static-force motion (also known as isometric exercise), operations
based on dynamic-force motion (also known as isotonic exercise), and operations based on
both of them, embodying the diversity of motion. With regard to the intensity of motion,
this exercise generally involves high intensity of motion especially in “Pulling Nine Cows
by Their Tails”, “Bowing Down in Salutation”, and “Swinging the Tail”. These
characteristics have established Yi Jin Jing as a “body-strengthening” exercise in the real
sense. Perseverance in the exercise will “harmonize the viscera, facilitate the muscles and
bones, tighten the skin, smoothen the circulation of nutrient and defensive Qi, and maintain
the normal and healthy state of the human body…” (Ling Shu: Tian Nian). Certainly, old
and middle-aged practicers can make proper adjustments to the intensity according to their
respectively health status in order to achieve the best results.

Balancing Yi and Yang, Harmonizing Viscera

Yin and Yang were initially two concepts in the traditional Chinese philosophy. In
traditional Chinese medicine, they are mainly used to generalize the structures and
functions of the human body as well as the properties and therapies of diseases. The
balance between Yin and Yang is the foundation for the health of the human body, just as
ancient people said “when Yin harmonious with Yang, the essence and the spirit will be
stable and peaceful”. (Su Wen: Sheng Qi Tong Tian Lun). Yi Jin Jing regulates Yin and
Yang mainly through motion of the spinal column. This exercise lays emphasis on the
motion of the spinal column. The body-turning movements of “Plucking a Star and
Exchanging a Star Cluster”, “Pulling Nine Cows by Their Tails”, the waist-bending
movements of “Black Dragon Displaying Its Claws”, “Bowing Down in Salutation”, and
“Swinging the Tail”, and the “springing” movement of “Tiger Springing on Its Prey” are
all used to mobilize and regulate the spinal column. Besides enhancing the motion-based
body cultivation, this distinguished exercise can properly balance Yin and Yang. The spinal
column is the “beam” of the human body which is mainly composed of vertebras,
intervertebral discs, and ligaments. It is an important part of the “form” of the human body
which supports the trunk and protects the internal organs. Starting from the spinal cord, the
spinal nerves are distributed in the head, neck, upper limbs, chest, waist, napes, and lower
limbs and serve as important nerve hubs of the human body. It is believed in traditional
Chinese medicine that many channels of the human body are related to the spinal column.
Let’s take the Kidney Channel of Foot Shaoyin of the 12 Channels for example. Ling Shu:
Jing Mai says it “runs through the spine”. The Urinary Bladder Channel of Foot Taiyang
“runs on both sides of the spine…… along the backbone”; and the Du Channel of the Eight
Extra Channels “run up the spine” (Nan Jing: Er Shi Ba Nan). The Chong Channel “moves
together with the Kidney Channel of Shaoyin” (Su Wen: Gu Kong Lun) and its branches
also run inside the spinal column. Therefore the special spinal movements of Yi Jin Jing
directly stimulate the abovementioned Yin and Yang channels and thus harmonize Yin and
Yang. In addition, the spinal movements are actually movements of the entire trunk. And
the movements of the trunk can not only stimulate the channels that pass by the spinal
column, but also influence the channels of the spleen, stomach, liver, and gall bladder and
extra channels like the Ren Channel. In other words, they are effective on all three Yin
channels of foot, three Yang channels of foot, and eight extra channels. And the special
movements of the upper limbs in “Wei Tuo Presenting the Pestle”, “Plucking a Star and
Exchanging a Star Cluster”, “Nine Ghosts Drawing Saber”, and “Tiger Springing on Its
Prey” act on the three Yin channels of hand and three Yang channels of hand and thus
regulate the entire channel system. This is one of the major mechanisms of the health-
preserving effect of this exercise.

Hou Han Shu: Hua Tuo Zhuan says: “These movements can promote the digestion of
food…” This refers to the regulating effects of Wu Qin Xi on the functions of internal
organs like the spleen and stomach, but it is also the case with Yi Jin Jing. Its coordinating
effect on the viscera is realized mainly through the following three approaches: The first is
the direct effect of motion on the viscera. It is believed in traditional Chinese medicine that
all the five Zang viscera are associated with the exterior tissues and organs of the human
body. The liver governs tendons; the lung governs skin and hair; the spleen governs
muscles; the heart governs blood vessels; the kidney governs bones. And Yi Jin Jing is an
exercise that “changes” “Jing” (including bones, skin, muscles, and channels). Therefore it
can not only exercise the “Jin” on the body surfaces but also promote the functions of the
internal organs. Just as Yan Xing Zhai Yan Xing Lu says: “Motion will strengthen the
body.” The second is the indirect effect through the channels. The channel system of the
human body is made up of twelve regular channels and eight extra channels. The twelve
regular channels are the “trunk roads” which have fixed “affiliation” relationships with the
five Zang and six Fu viscera. The Qi of channels is also distributed and accumulated in the
channels on the body surfaces. While explaining the functions of the twelve channels, Ling
Shu: Hai Lun says: “the twelve channels belong to the viscera inside the body and connect
the limbs and joints.” This is exactly why the exercising effect of Yi Jin Jing on the “Jin”
can be “transmitted” to the viscera by way of the channels and thus exercises and
harmonizes the viscera. The third is the special effect of pronunciation and respiration on
the viscera. In “Three Plates Falling on the Floor” of Yi Jin Jing, the practicer is required to
articulate “Hai” while stooping the body and pressing down the palms. This is a major
innovation by the creators of the exercise. In traditional Qigong, the pronunciation-assisted
respiration is called pronunciation respiration. Liu Zi Jue is a typical exercise based on
pronunciation respiration, which can also be seen in some martial Qigong exercises. But it
is quite rare in traditional Yi Jin Jing. However, this reference is reasonable. It is believed
in traditional Qigong theories that besides “exhaling the old and inhaling the new”,
respiration can also exercise the viscera. This is why Han Shu: Wang Ji Zhuan says
“exhaling the old and inhaling the new to exercise the viscera”. And pronunciation of
words will enhance this exercising effect of respiration.
Dredging Channels, Regulating Qi Activity

Besides providing the “connecting” functions, channels can also facilitate the circulation of
Qi and blood, just Huang Di Nei Jing: Ling Shu: Ben Zang says: “Channels are used to
circulate blood and Qi and invigorate Yin and Yang”. Yi Jin Jing dredges channels mainly
through body and breath regulation.

As mentioned above, the body regulation of Yi Jin Jing is a quite distinguished one. By
combining the static-force motion with the dynamic-force motion and the limb motion with
the spinal motion, it fully, reasonably, and intensely exercises all parts of the human body.
The movements not only exercise the muscles, bones, and joints, but also indirectly
“massage” the channels and blood vessels which also belong to “Jin”. This “massage” is
realized by the diastolic and systolic movements of muscles, the abduction and adduction
of joints, the rotation and bending of the spinal column, the ascending, descending,
opening, and closing movements of both hands, the various stances of both legs, and many
other elements of body regulation. It renders the channels and blood vessels in an irregular
“compression-relaxation” state which is favorable for maintaining the smoothness of
channels and blood channels and promotes the “blood and Qi circulation” of the human
body (Hou Han Shu: Hua Tuo Zhuan). It ensures the unblocked flowing of essence and Qi
because “the essence will not circulate if the body remains stationary and Qi will be
stagnant if essence fails to circulate” (Lv Shi Chun Qiu: Da Yu).

In traditional Chinese medicine, Qi activity refers to the movements of Qi, which mainly
include ascending, descending, incoming, and outgoing movements. It is also believed in
traditional Chinese medicine that the lung governs Qi, the kidney accommodates Qi, and
the liver dredges Qi. The spleen and the stomach are sources of the generation and
conversion of Qi and blood. And since Qi mainly runs along the channels, the normal
functioning of Qi activity is related to the conditions of all the five Zang viscera and the
channels. Yi Jin Jing not only strengthens the “form” which covers all the five viscera but
also dredges the channels. These two aspects are the main mechanisms by which Yi Jin
Jing coordinates Qi activity. In addition, the effect of two features in the breath regulation
of this exercise on Qi activity is also two important to ignore. One of them is the short halt
of respiration during static-force motion, which is especially conspicuous in the first three
postures of “Wei Tuo Presenting the Pestle”. It is specifically embodied in the “short halt
of movement” mentioned by the author in Posture 1. This “suspension” also exists in the
second and third postures. Seasoned practicers can even feel similar “halt” in other
routines. As the “three regulations” are coordinated with each other until they are finally
united during exercise, “short halt of movement” implies “short halt of respiration”. The
meaning of “halt” differs with the stages of respiration. If the halt takes place at the end of
an exhalation, it will be equivalent to an extension of the exhalation which enhances the
“outgoing” movement of Qi activity and facilities the exhalation of the old and the
reduction of excessiveness. If the halt takes place at the end of an inhalation, it will be
equivalent to an extension of the inhalation which enhances the “incoming” movement of
Qi activity and facilities the inhalation of the new and the makeup for the insufficiency.
The practicers may use these halts flexibly according to their respective physical
conditions. The other is the “Hai” pronunciation respiration in “Three Plates Falling on the
Floor”. The effect of this pronunciation respiration on the viscera has been explained
earlier. Moreover, it can also regulate the ascending and descending movements of Qi
activity. However, if we take a general look at the keys to the body regulation and breath
regulation of the entire exercise, we will find that the effect is largely a “descending” one.
This is because the “Hai” which is articulated at the moment of the “falling-on-the-floor”
movement is definitely mean for balancing the ascending and descending movements.
Since the ancient times, Yi Jin Jing has been focused on the “incoming” and “ascending”
movements of Qi probably in order to achieve better “Jin-changing” effect. And
insufficient attention has been drawn to the “outgoing” and especially the “descending”
movements. Failure of the practicers (especially beginners) to master the proper
movements will cause the problem of excessive ascending movement and insufficient
descending movement of Qi. Along with the descending movements of the body, the
exhaling pronunciation will facilitate the descent of Qi and play an active role in balancing
the ascent and descent of Qi and coordinating the Qi activity.

To sum up, through reasonably-arranged movements and assisted by corresponding

respiration, Health Qigong ● Yi Jin Jing can strengthen the body, balance Yin and Yang,
promote Qi and blood circulation, and thus help the practicer to “preserve health”.
Supplemented by certain spirit regulation approaches, it may provide even better health-
preserving effect.