Qi Magazine Issue 41

Cover Master Sam Chin

Qi Magazine is published by the Tse QigongCentre. Its aim is to bring you information not readilyavailable in the West.

Editor: Michael TseDeputy Editor: Darryl MoyAds Manager: Sheila WaddingtonEditorial Assistants: John Hayes

Sarah BloomfieldSimon BedfordCaroline Garvey

Illustrator Jamie MaslinMarketing/Distribution Jessica BlackwellSubscriptions Janet ThomasUSA Adam WallaceSweden Barbro Olssen

Consultants (Listed in alphabetical order):

Grandmaster Chan Chi HoGrandmaster Chen Xiao Wang

Grandmaster Ip ChunGrandmaster Yang Meijun

Columnists: Dr. Shulan TangGlen GosslingTse Sihn KeiDaniel Poon

We encourage all our readers to contribute articles,letters or questions for possible inclusion in futureissues ofQi Magazine.

Articles appearing in Qi Magazine do not necessarilyreflect the opinion of the editor.Adverts appearing in the magazine are not necessar-ily endorsed by it or the editor.Exercises appearing in Qi Magazine are for referencepurposes only. Thus anyone wishing to study shouldseek qualified tuition.

MichaelTse 1999.All rights reserved. No part of this publication may bereproduced, stored or transmitted in any way without

the written permission ofMichael Tse.

Advertising: Qi Magazine has proved to be aneffective way of reaching a wide variety of people. Allenquiries welcome.Contact Sheila Waddington.

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Qi MagazinePO Box 116Manchester,

M20 3YN, U.K.Tel: 0161 9294485 Fax: 0161 9294489

email: [email protected]://www.qimagazine.com

(International Tel: +44-161 9294485)(International Fax: +44-161 9294489)

ISSN 1358-3778

When Communism first began inChina, people believed Mao Zedong couldsave them from the poverty and sufferingcaused by the foreign countries trying tocolonise China. Even the Koumintanggovernment was very corrupt and Japan tookits chance to invade China. The wholecountry was in chaos.

Mao’s Communist party was goingto be fair to everyone and especially help thepoor workers andfarmers, and helpput down capital-ism and criticise allthe employers. Ofcourse, 90% of theChinese peoplewere very poor, sowhom did theychoose to follow.Of course, theychose theC o m m u n i s t s .Eventually, all theforeign countriespulled out of Chinabecause Hitler’sGermany hadstarted the SecondWorld War, so theyall had to pull backand deal with the‘big thing’. Every-one pulled out,except Japan who still wantedto invade China.

Virtually all the moviesabout the Second World Warhave criticised Germany andwhat the Nazi’s did, however,many people do not know thatJapan did exactly the same tothe Chinese people. Theycarried out a lot of chemicalexperiments. The Japanesearmy kept a lot of Chinesepeople in prison camps thesame as Hitler did to the Jews. There werecases when the Japanese experimented onpregnant Chinese women and on oneoccasion, the expectant mother pleaded withthem to keep her baby and they could dowhatever they wanted to her. However,everybody can guess the result.

At that time everybody lost hope inevery political party and army except forMao’s Communists. In the end, in 1949 Maotook over the whole of China. In thebeginning, Mao’s party allowed people to dowhat they liked. There was no criticism ofanyone and people were even allowed tocriticise the Communists as it was thoughtthis would help Mao’s Communist Party.

After a while, however, the criticismof Mao and his partybecame serious. Maocouldnot stand it andstarted to haveanyone who wasagainst him arrested.This method hecalled, “Let the snakecome out from thehole.”

All the timehe would set updifferent campaignsto let the peoplefollow him. Manypeople died becausethey had no food andlost the basicmaterials to live on.In the end, Mao waseven criticised by hisown colleagues.After this he started

the Cultural Revolution which made peoplecriticise each other, even members of thesame family. You could not say anythingagainst the Communists in case your friendsbetrayed you. If a close friend was arrested,they would be askedmany questions andtheywould be forced to say other parties were

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“Eventually, they allpulled out of China

because Hitler’sGermany had started

the Second World War”

Qi Magazine 2

plotting against the Communistsand maybe you would be criticisedas well.

Traditional Chinesecultural things like religion, readingclassics like ‘Outlaws of the Marsh’,studying Taijiquan or even wearingtraditional Chinese clothes werecriticised. If you were pointed out,you would be taken away. Theywould question you over and overagain, repeating the samequestions, at anytime of the day. Inthe end you would give up andadmit to whatever they said. Theyknew all about you and who yourfriends were. Eventually all yourclose friends would becomeinvolved and so it went on. At thestart of all of this, only people whowere really against theCommunists were criticised but inthe end, even people inside theCommunist Party said othermembers were not really followingMao. Mao banned all culturalbooksand only allowed ‘technical’ books, likeChinese history and mathematics. Oneother book was also allowed and this washis “little red book”. Everybody read andstudied this book, and this made Mao the

richest man in China. (This was very clever, aCapitalist inside the Communists).

Mao even educated the children wholearnt, “Father close, mother close, but not asclose as the Communist party.” So if children

heard their parents saying bad thingsagainst the Communist Party theyreported it to the Red Guards, who thencame to their homes. The parents werecriticised and the house searched andeverything turned upside down. At thattime you could trust nobody and you onlylived in fear.

Today most of China has changedand become quite capitalist, but it still has aspecial form of Chinese Socialism thatcovers it. However, most of the Chinesepeople believe the West is best. You havetotal freedom and can do anything youwant. But here in the west you have to becareful. Someone might follow you home,tape your telephone conversations, takephotographs of you – invade your privatelife and expose it to everyone just to makea profit. This is the Capitalist using theCommunist technique. It seemsCommunists use Capitalism andCapitalism uses Communism – Yin andYang. Why does this happen? So a fewpeople can grow richer and more powerful.

Tse Qigong Centre UKPO Box 59

Altrincham WA15 8FS0845 838 2285

+44 161 929 [email protected]

Qi Magazine 3

Contents Issue 41

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19 Wang Li Ping – Taoist MasterThe past has many amazing stories of followers of the Taobecoming great masters with very special powers. These stories gomany hundreds, however, this one is a little different in that it isless than fifty years old.retold by Michael Tse

29 Shiatsu & Personal DevelopmentThe Japanese system of Shiatsu is a well known method ofalternative treatment. However, in recent times many developmentshave taken place and a new branch has grown – Movement Shiatsu.by Susan Kendra

30 Book Reviews

37 Retreating into MeditationThe understanding of Meditation is increasing and more and morepeople are benefiting from its practise. We follow the author as shegoes on her very first meditation retreat.by Jessica Blackwell

40 The Hard Soft Bong SauBong Sau is one of the most important tools in Wing Chun.However, Bong Sau is often misunderstood and many of its usesoften missed.by Darryl Moy

44 Healing the Qigong Way part 2In last issue we took a look at some of the techniques of QigongTherapy to relax the patient and release his or her negative Qi.This time we look at the most famous of these – Qi Transmission.by Michael Tse

47 Free SpeakingIn the West we all have the right to free speech. Today more andmore people are regretting their often innocently spoken words,others are now quick to take them to court and sue them.by Tse Sihn Kei.

48 The Tse Qigong Centre - What’s ONListing of forthcoming seminars, courses and classes.

1. Editorialwith Michael Tse.

4. PO Box 116News, views, short items and questions.

7. Teaching ApplicationsThe graceful movements of Taiji forms are rich in martial artstechniques. Thus it is important that the application of thesetechniques is taught to give the student a better understanding.by Glenn Gossling

8 24 Step Simplified Taijiquan

11 TCM & CancerFollowing last issue look at how Qigong has helped the suffers ofCancer, we look at how the other branches of TCM approach theproblemby Dr. Shulan Tang

12 The Year of the Rabbit.Chinese New Year is just around the corner and so many of youwill be wondering what it has in store for both your Feng Shui andyour horoscope. Find out whether this is the year you will makeyour fortune and find your perfect partner.by Michael Tse

14 The Central Message of Buddhism part 2In the last part of this two-part article, we look at how Buddhistlook at your spirit, your destiny and what happens when you leavethis world.By Julian Wilde

16 Dayan Qigong 2nd 64 part 6More movements from this very famous Qigong exercise.

22 Awakening and Harmonising– The Art of Sam Chin

Sam Chin is an impressive man, anexcellent teacher and a kind person. Healso possesses an excellent skill in hisfamily’s art of I-liq Chuan. Many of youwill be unfamiliar with this art, but it isa synthesis of taijiquan, xingyiquan andbaguazhang and also a merging ofDaoist and Buddhist teaching. In thisexclusive interview we have a chance tofind out more.interview by Adam Wallace

Qi Magazine 4

Which One?Dear Qi Magazine,

I’m currently learning Chen styleTaiji which I practise once a week, I alsolearn Shaolin Nam Pai Chuan andweight train once a week. From mostTaiji books which I’ve read, theyemphasise on not tensing your musclesin order to let your Qi circulate anddevelop.

I’m worried that by training inShaolin and weights I will developmuscles which will block the flow of myQi that I’ve gathered from my Taijitraining, although we do learn someQigong in Shaolin. I’m worried that if Idon’t weight train I will most myexternal strength and hardness. I knowthat by learning Taiji I will developinternal strength and hardness withinsoftness as well but I don’t think thatI’ve got the time to practise everyday inorder to achieve that level. I would begrateful for your given advice.Yours faithfully,L, London

Dear L,The best thing for you to do is

concentrate on one skill you like anddevelop it for a few years before going onto another. If you like Shaolinquan, weighttraining and Taiji, and want to do themall, then I suggest you choose the one youlike the best and concentrate on developingit and for the others, take things more easyand just enjoy doing them.M.T

ON Falun GongDear Michael,

I find it quite strange how mostpractitioners seem to take a stance thatseems anti-religion, since in fact theword religion really means to want moreconnect or yoke as in the word Yoga. Ibelieve the stem comes from the wordligere in Latin and gives rise to the wordligament, and in the vein it relates toconnection. It is unfortunate that dueto the manic practises of manyfollowers of organised religions thisword has come to take on unfortunate

implications. In so far as I understandreligion is a means by which theembodied being, once more comes toknow itself to be more than just thebody recognising itself to be a trinity ofbody, mind and spirit, and part of thewhole, the Dao, god or as one of mymasters expressed it G.O.D.GENERATOR, OPERATOR,DESTROYER. To deny the practisesof the Daoist arts as being religiousseems a not off balance to me, since inmy view the very nature of the wordgod implies transformation.

As for the matter of Li HongZhi, his book that comes with the tapedemonstrating the Falun Gong exercisesis in English. There are three sections inthe book, one that gives excerpts onvarious matters concerning Xingxing,De, Falun etc. Another on questionsand answers, a third on the exerciseinstructions and there is a shortbiography. There is much I could saybut really it would fall far short, just asdid the article, though I should saybecause of the article in Qi Magazine Idecided to find out more for myself.

And just one more thingMichael, I feel it is very good that youinclude thoughts and teachings fromschools other than Daoist, it helps tospread greater understanding betweenpeople. After all, the spokes of thewheel have one hub and are connectedby the rim.D. Cornwall

Dear Editor,As a practitioner of Falun Gong,

I would like to comment on the letter“serious questioning” from C on page 5of Issue 40. As C admits, he has notread the book “China Falun Gong” or“Zhuan Falun”, but only heard about itfrom his friend. His perceptions of theides of Falun Gong were miles way from

Five MastersVMA (Video Martial Arts) have

just released a new video tape entitled‘Chinese Masters of Kung Fu’. The tapefeatures fascinating interviews with fivemasters. Master Ang Ki Kong, MasterGeorge Ho, Master Ng, Master Li andour very own Michael Tse andGrandmaster Ip Chun. Besides theinterviews, there is some impressivefootage of all the master demonstratingand teaching. If you are interested thetape is available directly from VMA (seeadvert in this issue) or from any goodvideo retailer.

®

If there is anything you want to discuss, if there is anything you want to share withothers, any news or any announcements you would like to make, send them to us:Qi Magazine, PO Box 116, Manchester M20 3YN.

Qi Magazine 5

reality and I would suggest that he readany of the above books which containmuch inclination that answers hisquestions on healing and absence ofintention during practise.

Falun Gong is highly affective inhealth improvement, as can be testifiedby its tens of millions of practitioners inChina and around the world. Thepractise is not effortless as perceived byC. Falun Gong emphasises that toachieve good health, energy growth andenlightenment, one need to not onlypractise the physical movements butalso improves the heart-nature orspiritual qualities, which actuallydetermines the level of energy that canbe achieved. Emphasis on spiritualenhancement is a tradition of genuineQigong and to equate such emphasiswith religion would be a fundamentalmistake.Yours faithfully,S. Nottingham

Dear Michael,Like fellow reader C from Japan

(Qi Magazine Issue 40), I have a fewquestions concerning the practice ofFalun Gong.

I have recently added FalunGong to my regular practise, but havesince become aware of the controversyregarding this practice. I have learntthat although initially accepted by theChinese Qigong Institute, Falun Gonghas now been rejected as a correctQigong method, amidst concern aboutthe exercises and the founder.

Those who practice Falun Gongsay that this is because of the ChineseGovernment’s concern about the greatnumber of people who practice themethod, more, I am told, than anyother form of Qigong in China.M. Nottingham

Eye ExerciseDear Sir

I read Qi Magazine from coverto cover and appreciate the invaluableinformation for health in each issue.

In issue 35 (May/June 98, in aletter to the editor, M.J, writes that hercataracts had decreased. At my age of73, I have this year been informed thatI am in the early stages of cataracts.Would you please tell me what exercises

should I do to ‘clear’ the cataracts?I would appreciate any

information you can give me.V. New York

Dear V.Thank you for you letter. You can

try the following exercises. If you wouldlike more information about them pleaserefer to the book “Chinese QigongIllustrated”.M.T

Exercise 1i Sit on a chair with your back straight

Fig1.ii Gently rotate your eyes six times in

an anticlockwise direction.iii Relax and gently look forwards for a

while.iv Gently rotate your eyes six times in a

clockwise direction.v Relax and gently look forwards for a

while.Exercise 2i Using the back of your thumb rub the

area around your eyebrow from sideto side ten times. Fig 2.

Exercise 3i Using your thumbs rub the Taiyang

Points on your temples ten times firstin a clockwise direction and then in ananticlockwise direction.

Exercise 4i With your right hand, pinch the area

between your eyes ten times. At thesame time, with your left hand, strokethe back of your head downwards,again ten times. Fig 3.

ii Repeat using the other hand.

Wing Chun PleaseDear Sir,

Is your second book, Tsum Kiuin published form yet, and is Wing Chun

taught in Canada that you know of?I most enjoyed your first book.

Presently I live in Ontario, Canada andpractise My Jhong.Thank you.R. Ontario.

Dear R,Thank you for your letter. The

second Wing Chun book about Tsum Kiuis not quite ready, but Grandmaster IpChun and myself are working on it.

I do not know personally of anyteachers in your area, however, perhapssome of our readers might?M.T

How to BreatheDear Michael,

I have recently purchased yourbook ‘Wing Chun Traditional ChineseKung Fu for Self-Defence and Health’.I have since read the history and find itvery interesting. As I am a beginner, Ifind it rather difficult to start off withthe Siu Lim Tao. Hence, I would like toseek your guidance pertaining to it.1. Breathing training. Should our

breathing be in time with ourmovements? Inhaling accompaniedwith an ‘opening’ movement andexhaling accompanied with a ‘closing’movement. As in page 68 of the book,is Grandmaster Ip Chun exhaling inphoto1, inhaling in photo2 andexhaling in photo 3?

2. Chun Kuen. Is this inhale then exhale?

Fig 1

Fig 2

Fig 3

Qi Magazine 6

3. Withdraw the fist. Do we rotate thewrist inwards in a full clockwisedirection? If I follow to rotate as faras it will go, it means that the most Icould rotate is about 7 o’clock at themost than I have to rotate it back inan anti-clockwise direction beforewithdraw into a fist.

4. Is walking on pebbles bare footed goodfor your overall health?

5. How can we make our heart stronger?If a person feels nervous and hisheartbeat rises when, say, arguing ordissatisfied with something he feels isunfair, how can Qigong help?

Thank youT. Singapore.

Dear T,Your breathing should be natural.

Whether you are performing an opening orclosing movement is not important, themost important thing is to relax and letyour body breathe naturally. This way,your health will improve and so will yourpower.

When you are ‘Withdrawing theFist’ you should rotate your wrist as far asit will go. How far you can turn itdepends on how flexible you are. However,they way you describe your own practisesounds OK.

Walking on pebbles in bare feet isnot an exercise I have ever come across. Iwould say that it depends on how strongyour feet are and how rough/big thepebbles are. If your feet are not strongenough, then you may damage them.Personally, I would suggest that youmassage your feet.

With regard to making your heartstronger, your question is actually aboutkeeping calm in certain situations. To beable to remain calm, you have to knowhow to relax, so in this respect, Qigong willdefinitely help you.M.T

Qigong HealerDear Michael

I hope you are well. I have beenreading your articles in Combat and amfascinated by the healing aspects ofQigong.

I am a student of Sifu LeungYanlon of Steelwire Mantis and travel toLondon to train every three months.He speaks highly of your Martial andQigong skill.

I myself have been training in the

martial arts since 1990. I attained a firstDan black belt in Taekwondo.

I am very opened minded aboutmartial arts and healing. I work part-time treating people using remedialmassage therapy and also have fitnessqualifications.

The reason I am writing to you isbecause I would like one day to becomea Qigong therapist to heal people andteach them to become healthy.

Although my Sifu treats peopleusing his Qigong skill, I would like toalso train with you to boost my energylevel and energy transmission to heal.

Again I am open-minded and Iwould like to train with the bestteachers and consider you one of these.

If you could let me know whenthe next Balancing Gong Instructor’straining course is scheduled I would bevery grateful.

Also, is it possible to treat peopleusing Qi energy transmission afterdoing the Balancing Gong Instructor’scourse, or do I need to do a specialcourse to attain a qualification to dothis?

P.S. Keep up the great work. QiMagazine is excellent!D. Ireland

Dear D,Thank you for your letter and kind

words. Please say, “hello” and pass on myregards to your Sifu.

Regarding your question abouthealing, there is a lot of knowledge andtraining you have to do to understand howQi works. The most important thing,however, is to be healthy. Then you canthink about helping other people.

If you are interested in learningmore about Qigong healing, please keep aneye on Qi Magazine where any courseswill be announced.

Balancing Gong is a set of basicQigong exercises which work with yourDantien and posture, particularly theneck, spine, shoulders and hips. They arealso described in my book, ‘Qigong forHealth and Vitality’. The next course willbe next year and we will announce it inQi Magazine.M.T

Five ElementsIn the last issue of Qi

Magazine we featured an article byDerek Walters. Unfortuanately, dueto a printing error the diagrams ofthe Five Elements appearedincorrectly.

To clear up any confusion,here they are again.

The first diagram shows howhe Five Elements help each other andthe second, how they control eachother. Together they are the systemof balance that underlies Feng Shui,Chinese Medicine etc.

Change of DatesThe Nottingham courses with

Christopher Pei originally planned forNovember 14&15 (see advert in Qimagazine issue 39) have been rescheduled to January 30 (Yang TaijiForm) and January 31(Yang Family TaijiSword).

Christopher Pei’s high leveltransmission combined with his teachingand communication style make thesecourses a powerful focus for Taijipractitioners of all levels. Please contactShelagh Grandpierre Tel: 0115 982 2171email: [email protected]

Creating

Controlling

Qi Magazine 7

Forms are like a book. They demonstrateliterally hundreds of applications. Theyexplain posture, energy and a whole lot

more. However, it is apparent that manypeople have trouble reading the text of theforms, and that a few hints at their vocabularyare needed. That in many respects is whatapplicationsare. They should not be regardedas full, functional items but as hints andsuggestions.

Many people consider the way thatapplications are taught is artificial andunrealistic. This is quite true. Applicationsare not realistic they are simply trainingexercises. This is true in allmartial arts. Stickingyour hand in a meatgrinder might be avery “realistic”way of findingout how itworks but it isprobably not themost sensibleway of doing so.Similarly, whenyou are practisingapplications youshould not betrying to hurt yourpartner. You shouldhave a trust betweenyou that allows youto work together andlearn the principles ofyour art.

The mainproblem with trainingapplications in Taiji is that inmany ways it goes against the grainof Tahiti principles. This is becauseapplications work at the level of techniquerather than energy. In

application training you set out toperform a particular technique, and by doingthis you are creating an artificial rigidity thatis comparable to a fixation. This is not theway that Taiji works at all. Taiji works bysensitivity and an awareness of theopportunities for applications created bydifferent movements and postures. There

should be a sense that the applications putthemselves on, or that you were sucked intoperforming a particular application by someweakness in the other person’s posture. Ifthe other person is yin you shouldautomatically become yang and if they areyang you should naturally be yin. This is justsensitivity to energy. The learning ofapplications can be even more disastrous inrelation to the performance of forms. If oneinterprets the movements of a form throughthe limitedperspective of specific applicationsfor each movement, it will quickly be limitedby those applications and become quite rigid.One should be aware of the potential of

applications in the movements ofthe forms but that is how they

should remain – merepotentials. By doing

this you can retainkeep a certain

flexibility toyour move-

ments. Hopefullythis flexibility will extend

from the form through to applications sothat even when you are committed to anattack you never concede your posture to thedegree that you cannot move in any direction.

The way applications are taught inclass usually takes the form of one personpresenting an attack, such as a punch or agrab, and the other person making a defenceor counter attack. In general it is the defenceor counter attack that is emphasised as “the

application” to be learnt. However, the initialattack is very important too. It is importantthat the attack should be realistic in certainways even if not in others. The attack shouldmake use of good footwork to close the gap,good line (i.e. it should be correctly targeted),and be well timed. It will not be a realisticattack, in that: it will be a single attack, thepower will be very controlled (if necessaryyou should be able to pull the punch), and theattack will bemadeinsuch awayas tofacilitatethe particular application beingdemonstrated.

Sometimes one might experiencedifficulty making a set application work, ormore frequently it might require a bit of astruggle to get the application on. If youhave to struggle to make your Taiji work youknow there must be something wrong. Thiscan be a number of things. The mechanics ofthe technique may not be fully grasped, orthere may not be sufficient familiarity with

the physicalstructure ofa n a t o m y.Some peopleare able tojust see anddo, but this isa rare talent.Most of usneedpractice,and it ist h r o u g hpractice thatwe get to feelwhat it is liketo apply an

application and to feel what it is like to havean application put on. It is this practicalexperienceof the limitsofabody thatdevelopsinto a familiarity with anatomy. It is alsohow we develop co-ordination between handand eye as well as the general physical co-ordination between hand movement, postureand footwork. Perhaps most importantly,practice of applications can help developsensitivity to energy and line. Once this isachieved you should be able to live with anysituation and maintain a calm heart and mind.

GlennGossling

Teaching Applications

The teaching of Taiji can be broken down into a number of areas:the forms, push hands, meditation, silk reeling exercises andapplications. Of all of these, it is the teaching of applications that isperhaps least traditional.

Chen

Taijiq

uan

“If you have tostruggle to makeyour Taiji workyou know theremust be somethingwrong.”

Qi Magazine 9

aijiquan Simplified Taijiquan Simplified Taijiquan Simplified Taijiquan

24 Step Simplified TaijiquanThis form of simplified

Taijiquan was created as a meansto promote Taijiquan to thegeneral public. It has beenpromoted throughout Chinaand the world by the Chinesegovernment, and is nowpractised by millions of people.

Fig 55 to 66“Left, Holding theMagpie’s tail.”

aijiquan Simplified Taijiquan Simplified Taijiquan Simplified Taijiquan

Fig 55 Fig 56 Fig 57

Fig 58 Fig 59 Fig 60 Fig61

Fig 62 Fig 63 Fig 64 Fig 65 Fig 66

Qi Magazine 11

It is well accepted that we are now moresusceptible to many types of cancer thanever before and the reason for this is our

modern lifestyles - the way we live and theenvironment we live in. Common types arebreast cancer, oesophageal cancer, stomachcancer, liver cancer, lungcancer, large intestinecancer, pancreatic cancer, tongue and oralcancer, ovarian cancer, lymphosarcoma, etc.

Conventional medicine normallyinvolves surgery, radiotherapy, chemotherapyand/or immuno-therapy. They are wellknown for their side effects in a lot ofcases, which sometimes can be fatal,although they have been proven to beclinically effective in some cases.

TCM sees the human body asa miniature cosmos. For a vibranthealthy life, it is essential that it existsin harmony, not only with itself butalso with nature. There are noexceptionsto thefact that smalldiseasesincluding tumours occur because ofinternal as well as external conditions.The internal factors include weakeningof the body’s resistance, disharmonyof visceral functions, Qi as well asblood and emotional changes, with theweakening of the body’s resistancebeing of vital importance. The externalfactors refer to six exogenous evils:wind, cold, summer heat, dampness,dryness, and fire as well as evil Qi.Among these factors, TCM believes thefollowing factors are far more important inthe understanding of the causes of tumours.Emotional disturbance affects thephysiological functions of the Qi, bloodviscera, particularly the spleen and the kidneyand manifests asthenic body resistance.Hence, tumours are apt to occur. Prolongedstagnation of Qi and blood can also lead tothe occurrence of a tumour. Exogenouspathogens referred to as the six Qi asmentioned above, when in excess, is the directetiological factors in tumours. This agreeswith the chemical, physical and biologicalfactors of the exogenous origin of cancer inmodern investigation. Inappropriate diet isanother factor contributing to tumours.Excessive drinking and hard, cold, hot and

roasted food, excessive fish, dairy productsand greasy food as well as injury to the spleenand stomach from irregular consumption ofmeals is common to a cancer pro-diet.

Based in the understanding oftumours in both TCM and conventionalmedicine, Chinese herbal medicine is usedforthe treatment and supportive treatment oftumours.

Diet anti-cancer actions can beachieved by employing herbs like RhizomaSparaganii (Bur-reed Tuber), Rhizoma

Curcumae (Zedoary), Redix Notoginseng(Notoginseng Root), Radix Chuanxiong(Lovage Tuber), Radix Angelicae (ChineseAngelica Root) Flos Cathami (Safflower),etc. They have direct or indirect inhibitingeffectsonpartof thetumour-cellular lifecycle.

Anti-hot toxin, or anti-inflammationaction can be achieved with herbs likeRhizoma Coptidis (Golden Thread), HerbaScuterllariae Barbatae (Chinese Iobella), FlosLonicerae (Honeysuckle flower) Radix etRhizoma Rhei (Rhubarb Root), etc. Where atumour exists there is inflammation, whichin turn speeds up the tumour’s growth.Diminishing inflammation is an importantmethod for treating tumours.

Activating blood and relief of coldstasis is a very important means of cancer

treatment. The mechanismof cancer is relatedto blood stasis. Cases of Purple Tongue andPetechia are common in cancer patients.

Therapeutic effects of surgery,Radiotherapy, Chemotherapy, and immuno-therapy can be enhanced with the combinedtreatment with herbs that activate blood andrelieve blood stasis. As is well accepted, themain side effect of these treatments isweakening of the body as a whole, blooddeficiency and blood stasis. Herbs which canincrease the number of red blood cells, white

blood cells and platelets are Radix Ginseng(Ginseng Root), Radix Astragali(Astragalus Root), Poria, PlacentaHominis Recerns (Placenta), NodusNelumbinis Rhizomatis (Lotus Node).

Improving immunologicalfunctions of the body plays an importantpart in the treatment of cancer. Herbs likeCordyceps, Radix Asparagi (AsparagusRoot), Radix Ginseng (Ginseng Root),Radix Pseudistellariae (PseudistellariaRoot) possess immunological functionenhancing properties.

With this understanding of theherbs that posses anti-cancer properties,one can work out some sort of standardprescriptions for the different types ofcancers, for different stages of thetreatment, or as supportive treatment forthe modern treatments. It is not however,enough to stop here as it will otherwise

be against the principle of TCM. Theindividual person has to be taken into accountin most cases when working out prescriptionsas everyone will have different bodyconstitutions and different livingenvironments. For example, patients withweak bodies who feel chilly, should bedistinguished from those with a hot bodywho are very inflamed, although all of themmay suffer the same formof cancer, say breastcancer.

In the second part of this article wewill discuss in detail some prescriptions for anumber of cancer cases

by Dr. Shulan TangDrShulan Tangcanbe contactedat:

Shulan Clinic, 50 SandyLane,Chorlton,Manchester, M21 8TN, Tel 0161 881 8576.

Cancer and TCM

Cancer still sounds frightening although great achievements inmedical sciences have provided some hope for its cure. Though, it stillclaims more human lives than any other form of disease today.

Traditio

nalChin

ese

Med

ici ne

Qi Magazine 12

The answer is, it is good year! Of course, we should thinkthis or otherwise we would all get depressed. Each NewYear should be better and better and this way we will look

forward to good things, forget all the bad things in the past,enjoy the New Year and be happy and healthy. This is myphilosophy and my plan for theNew Year.

In terms of Feng Shui,people like to ask, where is themoney area and the love area inmy house. To find out, we needto look at the ‘Feng Shui NineHouse Flying Stars’. This yearis 1999 and The Year of theRabbit starts on the 16th ofFebruary although Spring startson the 4th of February.Remember, the Chinese NewYear is not the same as theWestern calendar and for FengShui we base our calculations onthe sart of Spring.

From the chart we seethat money (the energy formoney) is coming from theEast, this is given by the number8 star and this is the area wherethe money starts to come toyour house. The number 6 star, at the North, is also a moneystar, but this is the money you have to work for. So, if you havea wardrobe or other furniture blocking this area, you need tomove them away slightly. Make sure the area is clear, so the

energy is not blocked. If there is a light in this area keep it on, orif there is a seat then this is also good and you should sit thereoften. If you have a window here, then this is even better. Neverblock this area, you must let the energy from outside come in.Also, never leave any negative things in this area (like rubbish),

keep it neat and tidy.The number 9 star is also

very important because itbrings you luck. Therefore, youshould put a plant or somethingelse green here as this will helpbring in the energy of thenumber 9 star. This star is alsoinvolved with love and emotion,so putting a green object in thisarea will be good.

As for illness, this isrepresented by the number 2star which is coming from theNorthwest. You should avoidsitting and sleeping here and itis better to have no chairs orbeds in this corner. Otherthings, which are unimportant,can be put here.

The last important staris the number 5 star and thiscomes from the South. Make

sure you leave space here and you can also put a small piece ofmetal furniture here to balance everything. This way you shouldnot have any serious illnesses or emotional problems this year. Ihope everyone has a good year for health and finances.

“Kung Hei Fat Choi” – Happy Chinese New Year! WhenChinese New Year arrives everybody likes to ask, is this going tobe a good year or a bad year?

The Year of the Rabbit

The Nine Stars of the Feng Shui ChartFour Green Star – Wen Chang Star

Wood ElementStudy

Five Yellow Star – Lian Zhen StarEarth Element

Disaster, Serious Illness

Six White Star – Wu Qu StarMetal Element

Travel, Luck, Activity, Money

One White Star – Tau Long StarWater Element

Celebration, Travelling, Marriage

Two Black Star – Ju Men StarEarth Element

Illness

Three Green Star – Chi You StarWood ElementConfrontation

Seven Red Star – Po Jun StarMetal Element

Money Gained, Money Stolen

Eight White Star – Zou Fu StarEarth Element

Getting more money

Nine Purple Star – You Bei StarFire Element

Good Luck, Emotions

9 5 7

8 1 3

4 6 2

S

E W

N

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A lot of people also ask about their Chinese horoscopeand what the year of the Rabbit brings for them. Here are someideas, but remember they are very general and will not be 100%perfect because in each year so many people are born. To bemore accurate, you would need an individual horoscope reading.

The Year of the RatIf you are a Rat the Year of the Rabbit willhave some good, new developments. Youwill try some new things and enjoy them,but you might make yourself a little tiredand exhausted and sometimes think toomuch. So enjoy the year, but do not gotoo far.

The Year of the Ox

This is a good year. You can find a newlife and put some energy into it. Thisyear your mind will be more settled.

The Year of the Tiger

This is a year for making new friends,seeing new things and travelling todifferent places. However, because somenew friendships come into your life, otherpeople may become jealous.

The Year of the Rabbit

This is a year of travelling and workingquite hard, but it is also a time when youmight feel a little weak and it may alsobring some illness. However, you willhave a good result for all your work andit will also raise up your name.

The Year of the DragonThis is quite a special year for you. Youwill have new plans, but other peoplemay not understand or help you, So youwill have to do it by yourself. Sometimesyou will feel lonely or feel you are missingsomething, but in the end you will seethe good results and appreciate what youhave been working hard at.

The Year of the Snake

This year is a good money year and youwill find a lot of opportunities come toyou. However, it will also cause somearguments with some of your friends. Inthe end, you will find a way to solve them.

The Year of the Horse

This is a year of quite hard work, but itwill bring you a good income. However,it will make you tired so be careful ofyour health.

The Year of the Goat

This can be a year for getting married oryour love life improving. If you are alone,some one will come into your life. Foryour health, you should be careful of yourstomach, as this may be a problem.

The Year of the Monkey

This year you may see some old friendswhich will bring back some old memories.However, you will hear some negativegossip that you will not like. Just take iteasy and enjoy yourself.

The Year of the Chicken

This year you might leave the place youlive, leave what you are doing or evenseparate with your partner. A new lifewill start and everything will be different.

The Year of the Dog

This year you will be given some presentsand it will be celebration and a happytime will come into your life. You shouldbe careful of your emotions as this is theone weak point of this year.

The Year of the PigThis is a year of making new friends andimproving relationships where you mightwant to stay together more. However,work could affect you because you needto develop it. Family will becomeimportant to you.

This is the energy of all the animals for the Year of theRabbit. It might give you some idea of how to improve your lifeand cope with the good and bad parts. Enjoy the good parts andjust take it easy for the bad parts. Make yourself healthy andthen you will be happier

byMichaelTse

Qi Magazine 14

If we are reborn life after life, what is it thatgets reborn? Is it a soul or spirit? Buddhism tends tofrown upon the notion of an eternal soul, preferringinstead the concept of a ”spiritual bundle”, a vehiclefor the karma that impels itself and the individualthrough the ups and downs of various lives. Oncekarma is extinguished, the vehicle, the karmicbundle is no longer needed.

Have you ever used an echo chamber or played a musicalinstrument through a tape loop? Every little sound ismagnified,for better or worse, and lives on as a separate entity after the

original sound is gone, combining with other sounds to formindependent patterns, constantly changing and evolving. Only

when no fresh noise is made does the sound begin to settledown and cease. Our karma is exactly like that – only when

no fresh cause and effect is initiated does the animatingforce, the spiritual bundle cease to exist, nor can it exist

after that point.Please note, it can be argued that a belief in

karma and in rebirth isnot essential to the would-be Buddhist. Simply to follow the Buddha’s

guidelines could be enough. It is the four nobletruths and the eightfold path that form the very

core of the Buddhist message. To practice meditationand to seek to infuse one’s life with mindfulness and

compassion is the real practice. Belief is coincidentalor a by-product.

The idea of transitoriness or impermanence iscentral to Buddhist thought. Nothing lasts forever – trees,

mountains, great civilisations, even planets and stars areborn, exist for a period and pass away. Relationships between

people, between a community and the environment, betweenthings is also subject to endless change. Further to this, things

which do exist, for however long a period of time, only takemeaning from other things. We recognise ourselves as individualsbecause we perceive other people as different and distinct. Werecognise trees as separate from the birds in their branches andthe clouds in the sky above them. Yet nothing exists except inrelation to other things. There could be no concept of coldness

part

CentralMessage ofBuddhism

CentralMessage ofBuddhism

Qi Magazine 15

unless we retain a concept of warmth, non-coldness. There could beno concept of good unless we recognised that which was not good.A fish seems separate from the water it swims in but once separated,the fish dies and the wet skin dries, the water disappearing into thinair. The water and the fish, even the fisherman, define each other.

The self is subject to this law too. While we try to reinforceour own individuality through ego-cravings, desiring or avoidingthings seen as separate from ourselves, we simply create moreproblems for ourselves. We pay money into the bank of illusion andare repaid with false securities. The self, our self, is not a separateentity, but a collection, a bundle of impulses and habitual programmesnothing more. It can be dismantled to a certain extent. Freed fromhabitual cravings, from ego-impulses, from the demands of the self,then the mind and heart can breathe and can act without anxiety,prejudice or hope of reward.

The Buddha, we are told, lived through countless incarnations,slowly evolving into the being that would be born in Nepal in thesixth century BC as the Prince Gautama. Many tales are told of hisbirth and early life, leading to great renunciation when he decided toleave his family and the life of luxury to pursue a higher truth. Thesetales are all symbolic of the spiritual path we must all travel but neednot distract us here from the most important event – hisenlightenment. In that final incarnation he would attainnirvana and subsequently found a religion, a wayof life, that would endure and flourish for 2,500years. Thus enabling millions of men andwomen from a myriad of cultural and religiousbackgrounds to pursue a spiritual path, at once both verypersonal and intimate yet universal and common to allmen and women whoask the eternalquestions, such as,“what is it all about,why are we here, whathappens when we die,and how can Iimprove myunderstanding oflife?”

To seek toanswer thesequestions, which havepreoccupied mankind for centuries, would be arrogant in the extreme,but I feel this discussion would not be complete without at leastaddressing the issues. As far as the question of what happens after wedie is concerned, the Buddha discouraged speculation, asserting thatthe joy of a life free from ego, lived on the firm foundation of theEightfold Path, would bring about a fulfilment and peace of mind thatrendered the question obsolete. Many tried and perhaps found thatpeace. It is part of our make-up though to fantasise about what awaitsus after our demise, and that’s the trouble – while we are speculatingwe are not truly facing the here and now. If we ever succeed in facingthe here and now without the fears and desires of the ego, thenwhatever happens, including death, will be no great hardship. Untilwe can do that, any of the great questions mentioned above willremain in the realm of fantasy. They are questions we are not evenqualified to address until we have done the groundwork of self-improvement. After self-improvement they may then becomeirrelevant.

The Buddha’s message was never intended to fuel furtherspeculation. He wished us to find out for ourselves the truth of histeaching. There are enough of his actual words in print throughoutthe world to give us all the material we need for a lifetime’s study. The

practice of meditation can start with just five minutes a day. The toolsof liberation are already in our hands. It is up to us now, no one elsecan do the work for us. To begin is so difficult, to keep it up is evenmore so. The rewards, however, may outweigh any initial problemsand setbacks, so the choice is ours to make.

I would like to quote an eminent Thai monk, the VenerablePassano, on walking the Buddhist path – ”In contemplating the

Buddhist way, it is important to see that there isabsolutely no obligation or intimidationinvolved. Whether we take it up or not is ourchoice, we have complete freedom in thisregard. The Buddha only offered us an

introduction to the Path. There is no externaljudge checking up on us. He pointed out that

which leads to true success, to liberation,peace and wisdom, and also that

which leads to failure andconfusion. No externalauthority is makingabsolute statementsabout what is goodand bad, right andwrong, and nobodyis going to punish usif our preference isnot to follow.”

It doesn’tmatter whichschool of Buddhistphilosophy oneselects or adheresto. No one tradition

is better than another. Whatis important is to seek tounderstand and put into practicethe Buddha’s central message – wecreate our own suffering via thedemands of our ego. If the ego istranscended, suffering diminishesand we can better serve the worldand humanity and find inner peace.

Traditionally, Buddhists”go for refuge” when they decide to start the process of meditationand study, committing themselves to walking the Buddha Path. Theformula runs, ”I go to the Buddha for refuge, I go to the Dharma forrefuge, I go to the Sangha for refuge.” The Sangha traditionally meantone’s fellow monks and nuns but has latterly, especially with the riseof lay-Buddhist organisations, come to include a meeting or group oflike-minded people. Going for refuge does not mean that one blindlyaccepts teachings, rules or limitations but rather that one intends tolook for the answers to life’s problems in the life of the Buddha, whathe taught and with the inspiration and support of fellow-practitionersor friends. Ultimately, the Buddhist path is a path of exploration. Westudy by reading about Buddhism, we meditate, perhaps chant, butmost of all we seek to ”de-condition” ourselves, and to lessen thehold our ego has on our deeds, words and thoughts. To that extent,we have to be a refuge unto ourselves, as no one else is going to dothe work for us.

The Buddha’s very last words are reported as, “All things aresubject to decay. Work out your own salvation with diligence.” Itwould be unwise of me to attempt to add more words to that.

byJulianWilde

“A fish seemsseparate from the water itswims in but onceseparated, the fish dies.”

Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan Gong 2nd 64 Dayan

Qi Magazine 16

17 Collecting the Qii. After hitting the Dantien, open your

hands out and circle them in towardsyourself, Laogong points facing theDantien. Fig 75 – 76.Having opened the Upper, Middle and

Lower Warmers, known as the TripleWarmer, we settle the Qi bycircling the handsand bringing the Qi back to the Dantien.

18 Crossing Armsi. Raise your hands up to your sides. Fig

77.ii. Cross your arms over in front of you.

The left arm over the right arm, andtouch the Qihu points with yourLaogong points. Fig 78.This is the start of a new movement which

opens the Qihu points and prepares you forthe next movement.

Fig 75 Fig 76


Dayan Gong 2nd 64part 6


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19 Sink Downi. Again, open your hands out to your

sides. Fig 79.ii. Bring your hands down, in front of

you, palms facing you, past your head,down your body and finally to yourlegs. Fig 80 - 81.After opening the Qihu points, this

movement lets the Qi flow down throughyour head, through the Qihu points, downthrough your Dantien and finally down tothe Yongquan points on the soles of your feet.

20 Fluttering on the Grassi. Step forwards with your right foot and

with your right hand, tap the Futupoint on your right leg. Fig 82.

ii. Now bring your left foot forward andtap the left Futu point with your lefthand. Fig 83.

iii. Repeat for another seven steps (ninein total) ending with your right footforwards.

iv. As you walk, you should keep yourback straight and not put too much

weight on the foot. At the same time,you should keep the Yongquan pointopen and not let it touch the ground,this means you have to walk on yourheels and toes and not the centre ofyour soles.This part of the exercise trains the ‘Light

Gong’. This type of training makes your bodylighter, when you feel lighter, then you willbe healthier and live longer. If your body istoo heavy, then this can easily cause illness.

When the body feels light, then the circulationis good and the Qi flows much better.

This part is very important within theDayan Qigong System and helps in thefuture when learning higher level exerciseslike Dayan Palm, Dayan Fist for walkingand jumping.

Tapping the Futu points as you walk letsthe Qi flow down better, and the more youpractise then the lighter your body will feeland the Qi will rise up to the Baihui point.

FutuPoint

LiangqiuPoint

Fig 80 Fig 81

Fig 82 Fig 83


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21 Double Slap and Turnthe Body

i. After nine steps, your right foot isforward. On the tenth step, bring yourfeet together. Then slap your kneeswith the palms of your hands. As youdo this, allow your body to bendforwards and your palms should coveryour Liangqiu point and your thumbsshould touch the Xuehai points. Fig84.This part is very good for your knees and

helps relieve arthritis as it helps maintaingood circulation. However, the slap shouldbe done gently.ii. Stand up so your back is straight.iii. Turn your body by pushing with your

right toes and spinning on your lefttoes. Fig 85.

22 Crossing Arms & SinkDown

i. Open your hands out to your sides.Fig 86.

ii. Cross your arms over in front of you.The right arm over the left arm, andtouch the Qihu points with yourLaogong points. Fig 87.This has the same meaning as before,

except the left hand is over the right.iii. Repeat Sink Down as before.

23 Fluttering On the Grassi. This time, step with your left foot first,

otherwise, repeat as before. Fig 88 to89.

24 Double Slap and Turnthe Body

i. This is the same as before, only withyour ninth step, your left foot isforward. With your tenth step, bringyour right foot next to your left.

ii. As before.As you can see, we start on the right side

and then we repeat the movements again,but this time with the left side. The right siderelates to blood and the left side to Qi. Bloodflows slower than Qi, so to balance them, wealways deal with the right side first.

Xuehai Point



Qi Magazine 19

One day something unusual happened and a lot of peoplegathered together in the village square. It seemed thatthere was something special going on. Many of the peoplewho had gathered in the square were very ill and sick, butthey seemed to be very happy. All the people were talking

and they could be heard saying, “It is amazing” and “I feel better”.Some said with wonder and happiness, “All the pain is gone!”.

At the centre of the crowd were two men who were dressedin old fashioned clothes that looked like Taoist uniforms and theyeach wore a hat that had on it the Yin and Yang symbol. The men’seyes showed very strong spirit, they had dark tanned faces as if theywere always out in the sun and they appeared to be around forty tofifty years old.

Sick people were brought before the men who looked at them,then after awhile would put their hands around them. Soon the personbegan to feel better. Afterwards they were so happy they bowed tothe men and said thank you for healing them again and again.

The two men were actually the seventeenth generationinheritors of the Dragon Gate sect of Taoism. They had come to thevillage to heal people and everyone they treated had amazing results.Some had suffered with their illness for many years with no relief,only to be healed by these Taoist monks.

Soon, the whole village knew about the Taoist monks.Everybody talked about them and how amazing their skill was. It

WangTaoist Master

In 1963, in Liao Ning Province there was a small village. It was anormal village, just like any other. Everything there was peaceful and thevillagers went on with their normal daily lives. The men went to work,the women stayed at home to take care of the family and the children wentto school.

Wang Li Ping

Qi Magazine 20

seemed the Taoists knew not only healing skills, but they also knewthe past and future and had knowledge of many supernatural things.

The most curious of all the people were the children of thevillage. They could talk of nothing else. There was one little boynamed, Wang Li Ping who was as curious as the others, but his familywere highly educated and believed in Western science. His father wasan engineer who everyday dealt with a lot of scientific knowledge.His six brothers and sisters had only ever heard about Western scienceand old Chinese customs were not practised in his home. His familybelieved that there was nothing more advanced than the Westernknowledge. Yet how, Wang Li Ping wondered, could these Taoistsheal people without giving them any medicine?

Wang Li Ping knew that a lot of his classmates had gone tosee the Taoist monks the day before. They had come back saying itmust be magic. He wanted to go and see for himself but he was afraidthat his father would not be happy about this.

However, at the end of their school lessons, some of hisclassmates decided to see the Taoist monks. They asked Wang Li Pingif he was interested and of course he was. He remembered that whenhe was five years old there was a fire at home and he had burnt the leftside of his head. It did not cause serious injury, but since then his lefteye muscles had become weaker and from time to time he felt painthere. His parents had taken him to many hospitals but they neverhad any really good results.

Wang Li Ping therefore decided to go with his classmates andsee the Taoists. Full of curiosity, just like in a new game, the childrenstood and watched the monks do some strange movements on thesick people who after awhile felt better.

Wang Li Ping found it very interesting. He had never seenanything like this before so he got closer to get a better look. Themonks saw the little boy and suddenly stopped what they were doingand looked at each other. It seemed as if they were talking to eachother without saying a word.

It was very quiet when suddenly the Taoist monks smiled,then laughed and said, “We found it! We found it!” . They knelt besideWang Li Ping and held him tightly in their arms, like one would whenfinding something very valuable that had been lost for a long time.

Some people thought that they must be relatives or that theyknew each other in some other way. However, Wang Li Ping hadnever seen the monks before. Still the monks seemed very happy tosee Wang Li Ping.

Wang was now a little scared, he no idea what was going on.Everyone was staring at him and the monks were still holding himtightly. He said, “Can you let me go. I need to go home.”

They answered, “We will go with you because you will be ourstudent and will study our skill.” Wang Li Ping did not understandwhat they meant. However, he was beginning to feel more relaxed asit seemed the monks would not harm him.

The Taoistsintroduced themselves as

‘Ying Ling Zi’ and ‘Song Ling Zi’from the Dragon Gate Taoist System.

Qi Magazine 21

The Taoists then said to the crowd of villagers, “Today wewill not treat people but must leave it for another day. We havesomething to do.” Afterward, Wang Li Ping felt that he needed tobring the Taoist monks back home to see his parents. The two monksfollowed him home to see his parents and explain what had takenplace.

Wang Li Ping’s parents were very surprised to see the Taoistsat their home. The Taoists introduced themselves as ‘Ying Ling Zi’and ‘Song Ling Zi’ from the Dragon Gate Sect of the CompleteReality School of Taoism. They told them how they had come to thevillage looking for the person who would inherit their system. Theyhad both seen a child’s face in a dream and this child wouldbe the 18th generation inheritor of their Dragon GateSystem. The dream had also told them in which areathe child would be. So they had come to the villageto look for him and at the same time they couldheal the sick people of the village. After a coupleof days in the village they had found the childthey had seen in their dream; it was Wang LiPing. Now they were here to ask hisparents if Wang Li Ping could study withthem.

Of course, at first Wang Li Ping’sparents refused. They wanted their childto grow up normally, to have a goodeducation, get a good job and have agood future. The Taoists said the leftside of Wang Li Ping’s head and his lefteye had been injured and that they shouldbe able to cure this. This would be goodfor him and he did not have to give up hisschooling.

The monks insisted on helpingWang Li Ping and eventually his parentsagreed, so long as it did not effect his schoolstudies. They thought it might be good forhim to learn some exercises for his health.

From that time, Wang Li Ping continuedwith his school education and followed the monksto learn Taoism. After one month his old injury hadhealed and his head and eye felt normal.

Whilst studying the Dragon Gate System, he foundit covered many different skills, meditation, moving Qigong, healingtechniques, diagnosis of illness, herbs, martial arts, Yijing, Feng Shuiand palm and face reading. Some skills were very unusual and usedsounds to heal. The monks even gave him a Taoist name, ‘LiveForever’.

One day, after studying, the weather was very bad and it wasraining very hard. Wang Li Ping’s teacher, Yin Ling Zi, said, “Li Ping,I can stop the rain.”

Wang Li Ping looked at his teacher and did not know what tosay. Common sense told him it was impossible, but he knew histeacher had some amazing skills. With that, his teacher went outsideinto the rain and looked round as if surveying the situation. Then,holding two fingers together on one hand and holding onto hiswrist with the other, he said something and pointed at the sky. Aftera while the rain seemed to get weaker and then finally stopped. WangLi Ping was very surprised and this made him study harder and listento everything his teachers said. He thought they must almost beimmortal.

The more he studied the more he learnt about the DragonGate System. The system had a very long history, dating back to the

Han Dynasty, more than one thousand years ago. There is a sayingthat says “All kinds of Qigong come from Taoism”.

In the Han Dynasty there lived a man named ‘Zhong LiHan’, because it was the Han Dynasty people also called him, ‘HanZhong Li’. He was also a Taoist and his Taoist name was ‘PositiveYang Taoist’. He created Taoist Immortal Skill and he passed it on toanother Taoist called ‘Pure Yang Taoist’ who was also called ‘Lu DongBin’.

There are eight very famous immortals in China. Everybodyknows of them. There are two of them and they are very popular inChina, even children know about them. They created, Golden Dan

Big Method and also the Three Immortal Gong. These werepassed to Wong Zhong Yang who created another

system called the, ‘All True System’. He passed hisskill onto his student, Qiu Chu Ji, also named,

Spring True Man. Qiu studied very hard andthen developed all these skills to form theDragon Gate System. This was then passeddown from generation to generation.

Qiu Chu Ji was a very famous andpopular Taoist in the Yuan Dynasty, whenGenghis Khan conquered the SongDynasty. Genghis Khan invited Qiuto see him, and even wrote a lettersaying how much he respected hisTaoist skill. You can still see this letterin Lama Temple in Beijing.

You can also see statues ofZhong Li Han and Lu Dong Bin inthe White Cloud Taoist Temple inBeijing, where people go to pay theirrespects and worship.

The Taoist Dragon Gate Systemhas one skill called ‘Spiritual Treasure

Intelligence Internal Training Method’.Its principle is, save your life first and

second live long. It develops healing skill.It makes you healthy and live long, like an

immortal. The method concentrates more onmeditation and to open up the hidden part of the

brain. It develops the human potential that we donot usually use, our sixth sense and intuition.

The Dragon Gate System also has Three Gong and NineMethods. The Three Gong (Gong means work or exercise) are,Meditation Gong, Balancing Gong and Sleeping Gong. The Ninemethods are the Intelligence Method, Illness Diagnosis Method,Healing Method, Spiritual Method, Holding Heat Method, HoldingLife and Death Method, Immortal Method, Cutting Spirit Methodand the Image Method.

All these Gong and Methods require a lot of Qi to bedeveloped. Then you can open the hidden parts of your brain and usemore of your human potential. When training you even have tobring your body close to death to let the best parts survive, then yourpotential can be opened. It also relates to nature, particularly toheaven and earth as these give us life and Qi. This follows the Taoistsaying, “Heaven and man become one”. This means man must relateto nature, to heaven and earth.

All these skills are based on Taoist principles like yin andyang, the Five Elements and the Bagua. Thus Wang Li Ping startedhis hard journey of Taoism like the ancient people, to find out the keyto nature.tobecontinued.... StoryRetold by Michael Tse

Qi Magazine 22

AWAKENINGANDHARMONSINGThe Art of Sam ChinSince childhood, Sam Chin (Chin Fan-Siong) trainedKung Fu traditionally with his father, the founder of I-Liq Ch’uan. He has won championships in T’ai Chipush-hands and kick-boxing tournaments, and is theChief Instructor of the system in U.S.A. Prior to hisarrival in U.S. seven years ago Sam had taught for 16years in Malaysia and Australia. He currently holdsclasses in Kent, NY at Chuang Yen Monastery and inNew York City.

QM: What is the meaning of I-Liq Ch’uan ?

SC: I-Liq Ch’uan literally translates as Mental-Physical Martialart. ‘I’ is mind, ‘Liq’ is strength, and ‘Ch’uan’ is fist so we can say‘Mental-Physical Martial Art’.

QM: How and where did this art originate ?

SC: My father, Chin Lik Keong, learned the skill from one ofthe masters in Malaysia, called Lee Kam Chow. At the time itwas called Hsing I-Pa Kua, but some people called it Feng YangCh’uan or Liew Mun Pai (nomadic clan). It originated fromWudang mountain. It was a hidden martial art skill used bythese nomads to protect themselves on the open roads and wasnot open to the public, only passed down secretly. The higherlevels of skill were kept for the family members. When my fatherdecided to trace back the history of the name to discover itsorigins, he found that the training methods didn’t really looklike Hsing-I or Pa kua, or even Tai Chi Ch’uan, yet they containedthe principles of all three. My father continued his research andexpanded on what he had studied. He eventually concluded that

what he had learned was an art of self-recognition and self-realisation, of both the mental and the physical. So, feelinguncomfortable with naming the art under any one of the threeinternal styles he renamed it I-Liq Ch’uan. In 1976 he formedthe I-Liq Ch’uan Association in Malaysia.

QM: What are the principles of I-Liq Ch’uan ?.

SC: I-Liq Ch’uan is based on T’ai Chi and Zen principles. So youcan say it has its roots in Taoism and Buddhism. It is based onnon-assertion, non-resistance, and an understanding of yin andyang. The training is being mindful, which means neutral,formless and in the present, to become fully aware. Action andreaction are based on mindfulness. If not, then they are based

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Qi Magazine 24

on mental habitual reflex, which is the mental expressionsaccumulated from past experience. In this case you are not inthe moment and not with the condition as it is. When you are inthe moment you can flow. Flowing is to be with the conditions,not backing off, or resisting, just sensing and merging.

From flowing you can observe the condition as it is, and thenmerge, to be as one, harmonising with the environment and theopponent. When you harmonise then you can take control.Mindfulness is the cause, and awareness is the effect of beingmindful. We need to understand the learning process, which ismerely to recognise and realise; it is not to accumulate or imitateas that is just building another habit. From Zen we need toempty ourselves so that the nature of all things can reveal itselfto us.

Students train through a process. First they train to understandmuscular movement, body structure and alignment. Then theytrain to incorporate Ch’i (energy) and the mental process. I-Liq Ch’uan is an internal art. Its aim is to understand the innerfeel and to express that inner feel outward. Relaxation is an

essential component of the art. Itcontains the process of looseness,softness, elasticity, and fa-jing (issuingpower). The energy released is fromrelaxation out, from zero to100 percent.

QM: How does the trainingprogress ?

SC: The first process is theunification of the mental andthe physical. The second process isto unify with the opponent and theenvironment. Actually, in thebeginning I-Liq Ch’uan had noforms. It was a formless art. Allthe system contained wasspecialised sticky handspractice and Ch’i Kung. Theapplications were learned

from the sticky hands practice and the practice to gain feel. Thesystem has expanded and now has two training forms, the 21Form and the Butterfly form. The forms are merely tools torecognise the principles, which are based on Tai Chi (harmonisingand understanding the balance of yin and yang) and Zen (beingmindful and being in the present moment). The objective is toactualise these principles to recognise and harmonise with natureas it is. The second form, the Butterfly Form, has more fa-jingand is more aggressive.

From the form, the student is taught to become formless. Everymove is based on the conditions, with no fixed moves. Inner feelis cultivated first. You cannot attain the combat skill from justpractising the forms. This is only possible through two-personpractice of spinning hand/ sticky hand drills.

In training, to unify the mental-physical, we need to understandthe nature of the mental and physical, how they affect eachother and how to unify and co-ordinate them. Through theexercises we need to recognise the six principles which are:relaxation; body alignment; centre of gravity force; dynamiccentre point of mass: internal and external circle (or the force-field of spheres of defence and offence), and the spinning forceof co-ordination.

“Every move is based onthe conditions, with nofixed moves. Inner feel iscultivated first.”

Qi Magazine 25

QM: Can you elaborate on some of these terms ?

SC: The dynamic centre point of mass (located on the sternum)is that point to which we direct energy to achieve control of theopponent, where you make contact with the opponent, and byexerting a certain force, you can control his whole body. Theforce field of spheres is for defence and offence. It is thefeeling of producing a roundness as in Tai Chi Ch’uan, orwhat they call ‘Peng Qi’ an expanding of the inner force. In I-Liq Ch’uan the fundamental requirement is to be able toproduce roundness, defending all round. If this roundnessis attained then the movement can be properly born.From understanding the force field of offence anddefence you must be able to produce a three-dimensional force, which comprises the horizontal,frontal, and sagital. If you can produce the three-dimension force as a whole you can change with thechange. You can call this the primordial spinning force.

From understanding and applying this force you willbe more centred which means having your ownspheres the upper body peng, the lower body peng,back peng, front peng, the sides peng, all round peng.Only when the three dimensions are produced canthe proper movement be born i.e. open, close, retreator advance. Every action itself contains the threedimensions. With this kind of feel then you can flowand change without any kind of resistance. If theopponent cannot produce three-dimension force, hecannot change with the change and will be overcomebecause he is either resisting or collapsing.

The spinning force of co-ordination is the spinning forcethat acts as our scanner. We scan and recollect the sixaforementioned points to be centred, and keepextending these points to unify; at the same time, weare trying to clear mental and physical blockages andachieve the ‘mindful state’. Above all, the practitionermust learn to break away from habit, to understandthat the movement is not from mental habitual reflexand one should be conscious of the movement itselfat all times.

QM: What does the practice of spinning hands entail ?

SC: Spinning hands is training awareness andharmonising yourself with the opponent. Fromspinning hands we try to recognise that ourmovement is not based on habit but rather on theconditions. Spinning hands develops threesections:- the wrist, elbows and shoulders. Firstwe have to flow, which is to recognise and be withthe opponent. Secondly we need to developfending, which is to produce the feeling ofroundness, which is a force-field of defence andoffence that the opponent will not be able topenetrate. When you have flow and fend, thenyou can lead the opponent. When you can leadhim, you can control him; for when he begins tofollow your movements, he belongs to you. Sothe progression is flow, fend, lead and control.

Qi Magazine 27

When you cancontrol theopponent then youcan do whateverconditions require.

The training ofspinning handsdevelops pro-jection force,absorption force,and splittingforce. First isunderstanding

the forcefrom your

feet up tothe

hands, to the opp-onent and down to

the opponent’s feet.This is called theprojection force. Thesecond process is tolead the force from theopponent’s feet backdown into your feet.This is the process of

absorbing the opponent’senergy into you. The third

is the split. At higher levelswe can split our energy, while

maintaining unity, at any pointof the body we want. We canpick any place as the groundsto exert power. Splitting is withmore of the explosive powerbecause the range is closer.

QM: What would you say arethe combat strengths of thesystem and how long does it take

to acquire these?

SC: I-Liq Ch’uan develops the ability of redirecting and off-balancing. At higher levels of training there are strikes to themeridian points. Though there are some closed-fist punches,mainly we use open palm strikes, qin na as well as elbow, knee,and shoulder strikes. The most important aspect is controllingthe opponent as soon as contact is made. Unlike many martialart systems we do not concentrate on developing techniquesfor dealing with specific situations. Instead, we develop physicalsensitivity and sensorial mental awareness so when an I-liqCh’uan practitioner makes contact with any part of theopponent’s body he can feel what technique is about to be usedand where the opponent’s weight and centre of gravity areextending. This skill is eventually developed to sense with absenceof touch through awareness.

When you confront an opponent you might find it hard tomove his body using strength alone, but the mind has no weightand no volume, and it leads the body. So in I-Liq Ch’uan, welearn to lead the opponent’s mind. When this is mastered, a

woman or even a child can easily overcome a big man by leadinghis mind, then his own mind leads his body. It normally takesabout five years under my guidance to acquire a high standardand maybe three years to acquire good self-defence capability,providing the students apply what they have been taught in theclass and practice regularly.

QM: Is there anything further you would like to say ?

SC: The purpose of the training is not spinning hands or theform; it should apply to everything in daily life. Spinning handsand the form are merely a tool for developing mindfulness. It’snot like when you come to class to train you wear a uniform andwhen you leave, you take it off. When you train you learn to bemindful even at your job or when you eat, talk, walk etc. Thenmore of life opens up to you as your perception of the causesand effects of the present has increased. The most importantgoal for a student learning I-Liq Ch’uan is to attain totalawareness and be themselves. Hopefully, my students willdevelop so that they can share with others.

QM: Master Chin, thank youInterviewby AdamWallace.

Sam Chin can be contacted at Chuang Yen Monastery, Rt. 301, Kent,NY 10512. Tel (914) 228 1939. Website http://www.ilichuan.org

“When you confront anopponent you might findit hard to move his bodyusing strength alone, but

the mind has no weightand no volume.”

Qi Magazine 36

TSE QIGONG CENTRE QUALIFIEDWILD GOOSE QIGONGINSTRUCTORS

At a recent training course, the following peoplequalified and gained certificates to teach Wild

Goose Qigong.Congratulations to all them.

Pia AnderssonSimon BedfordRobert Beigler

Paul BlakeyJacob CacciaRick Charles

Krishnaa ChaudhariBrenda DewingFrances Eales

Martin GaleGlenn Gossling

John HayesHelen HowesLuc Jacobs

Delroy JonesMartin Lavelle

Darryl MoyBarbro OlssonJayesh PatelHelen PhilpottDaniel Poon

Martin RooneySylvia RoyleZiad Sawas

Shariah SepangiChi Man Tang

Jessica BlackwellSheila Waddington

Peter WalfiszAdam Wallace

Julian WildeThe instructors above have been authorised to teach Wild Goose Qigongby Michael Tse. No other persons are authorised to teach for the TseQigong Centre. If you have any queries please contact:Tse Qigong Centre PO Box 116 Manchester M20 3YN.

Tel. 0161 929 4485. Fax. 0161 929 4485. Email [email protected]

Qi Magazine 37

I had never been on a meditation retreatbefore and had been looking forward to enjoying aquiet weekend set in the lower hills of the LakeDistrict. I was hoping that in these few days Iwould be forced to slow down and quieten mymind. However, I found that just because youleave one place to go to another, you do notnecessarily leave your worries and stress behind.By the time I got there I was a bit nervous being a“first timer”.

The taxi driver was a friendly person and we chatted the fiveminutes away quickly. All around was green countryside andleafy trees, even a few placid cows and sheep dotted the hills.The monastery itself was a very large historical home thathad been converted to its current use in the last decade. He

dropped me in front of the main hall with its great wooden doors anda massive great golden figure of the female Buddha in the front foyer.

Once I had registered and dropped my things in my room, Imade myself go out and try and make some new friends, but first Ithought I would explore a bit as it was a beautiful evening. I slowly

Retreating into

Meditation

wandered through the gardens and into the woods nearby followinga winding path that eventually took me back to the Centre. I feltstress slowly seeping out of me as I took deep breaths of the coolclean air and looked up into towering pine and oak trees. Dinnerwould be soon so I went back inside. There were several ladies bynow sitting in the chairs outside the eating hall and so I joined them.I immediately hit it off with a petite blonde lady who was full of chatand liveliness and sat with her and her friend during dinner. I amnaturally quiet and it is hard for me to open myself up to strangers butI was determined that this was something that I was going to change

Meditation

Qi Magazine 38

as I am sure that I miss many opportunities to create friendships withthis attitude.

With dinner soon over we made our way to the meditationroom upstairs. It was a colourful room with three of its walls coveredwith brightly rendered paintings of the various Manjushri traditionBuddhas. In the front was a raised meditation platform for our leaderand behind this were several golden statues, offerings and silk

hangings. To the right side was a square table filled with tiny bowls ofwater which many of us mused as to their purpose. I could tell thateveryone was a bit nervous with only one or two us having beenbefore. I expected a monk or nun to lead the seminar but it was oneof the lay people from the temple who was leading the session as ourleader was ill. I tried to listen carefully to all that he said but found mymind often slipping away to think about the hotness of the room,whether I was sitting up straight among many other things.

However, when we came to do the meditation, my Qigongtraining took over and my mind stilled as I prepared for meditation.That is for a few minutes and then my mind was off again before Iknew it. Then I heard a soft, yet persistent voice gently reminding usto focus our mind on our breathing. It seemed that every time mymind began to wander, our leader would bring our attention back tothe meditation. I did not realise how easily distracted I was until thisevening.

When we had finished with the meditation, our leader told usa story about an enlightened man who was genuinely happy witheveryone he met. Often when we meet others, we bring our ownnegative thinking to the introductions and so the meeting becomesnegative. However, if we are content and peaceful within ourselves,then we will not experience this thinking. We will welcome peopleinto our hearts because we have nothing to fear from them when weare content with our own life. So it is through meditation that wechange our hearts.

Meditation can also help us to calm our mind and bodies. It isonly through stillness that we can observe things clearly. When we

“Meditationcan make usstill. Our livesare like a lake.The wind canraise waves,small or big.Rain peltingdown will alsodisturb thesurface of thislake.”

“Meditationcan make usstill. Our livesare like a lake.The wind canraise waves,small or big.Rain peltingdown will alsodisturb thesurface of thislake.”

Qi Magazine 39

are constantly moving, thinking, talking then our vision is like lookingthrough pebbled glass. Although we can see things through the glass,it is not a clear view. It is through meditation, however, that we canmake ourselves still. Our lives are like a lake. The wind can raisewaves, small or big. Rain pelting down will also disturb the surface ofthis lake. The weather is like the external things in our lives that candisturb our harmony and health. The things that live in the lake - fish,plants, bacteria - can also disturb us. These can be compared to ouremotions - too much thinking, illness, anger, jealousy or insecurity.But in meditation we can focus our energies and then eventually letour minds relax into letting these disturbances pass away so that wecan come to that stillness where the surface of the lake is calm, withoutripples.

Many of us have great difficulty with the idea of sitting orstanding still even for five minutes, let alone for longer. That is whyI was quite pleased with one of the meditation methods introduced tous on the second day. It was called a “Focused Meditation” in whichone chooses a thought or an idea to focus on. The sister leading usgave us this thought to think about.

In her soft, unhurried voice, she said quietly into the room,“Everyone is the same.” “What!”, I thought. I immediately foundmyself mentallydisagreeing with herbut my mind stoppedin its tracks when shecontinued on to say,“Everyone of us arethe same because weall want onet h i n g… E ve r y o newants to be happy.Think of your mother,your father, yourfriend, the personsitting next to you.They all want to be

happy. All of our actions in life are usuallyaimed towards trying to meet this wish.”Although what she said was so simple, it wasalso very powerful. She continued, “As youmeditate, visualise the people in your life andthink of each of them as wanting this samething. Instead of seeing the differences inpeople, think of how they share this same

quality.” She said that we often enterinto relationships with peoplethinking how they are differentfrom us and it can cause anger andupset within our hearts. However,if we look deeper, look at them as afellow human being and what theyalso want, then we can often find

many similarities.If I took one single

thing away that changed myheart that weekend, it was this

thought, that everyone is the same. As Imeditated, this guidedthought gave me peace.Also being able to focus on something andbring my mind back to this one thing whenit wandered was very helpful.I have found myself overand over thinking aboutthis idea that everyonewants to be happy and that it makesa connection of sameness between us. Itmeans taking more time to look deeper atthe people around me and also trying todiscover what it is that they want that willmake them happy. Finding this helps us tounderstand more about this person.

I have a long way to go beforethis thinking becomes so much a part ofme that it is no longer thinking butdoing. Someone asked at the seminarhow does one know when you aremeditating. A fellow classmate answered

thatit is when you are nolonger aware of yourself breathingin and out but are that breath. Iwonder if one canalso say that abouthappiness, how do we know whenwe are happy. That perhaps it iswhenwe become that happiness and areno longer seeking it.

The night before I was toleave, I slipped out of the monasteryto walk in the gardens that weredeserted except for moonlight. I didsome Qigong practice and breathed

deeply of the night air. I could feel the energy of the old buildingswatching me. I could also feel that energy of those in the monasteryreaching out with a warm heart. When I finished, I sat down underan apple tree and searched around till I found an apple that I could eat.It was only partially edible as there was a worm was residing in theother half, but every small bite that I took was even more delicious,because I savoured the texture and taste, knowing I had only thissmall bit. Its crisp tartness reminded me of the apples in mygrandmother’s orchard that we would gather in the autumn for herto make us a pie. Those were simple timesbecause our needsaschildrenwere simple. We wanted to be loved, to be warm, to be happy.

Time passes so quickly. If we are so busy looking for moreapples to eat instead of enjoying the ones we have in our hands, thenwe will always be hungry. Meditation is a way of helping us to see ourlives and those around us more clearly. It is also a way of joiningtogether with others who are seeking to have a better heart and dosome good in the world. When we can learn how to let go of ourown needs more, we can help others to be happy. And in doing so webecome happy

byJessica Blackwell

Qi Magazine 41

Bong Sau is first met in the third part ofSiu Lim Tao (Wing Chun’s first form),and it is here we learn the basic

position. Briefly, the elbow and shoulder inline, wrist at the centre and slightly lowerthen the elbow. The forearm and wrist shouldbe relaxed and the hand naturally open andfacing forwards and down. In the secondform the Bong Sau features a great deal and istrained in conjunction with Juen Ma, WingChun’s turning stance.

In this situation we imagine a straightpunch is being thrown towards your face.Using Juen Ma, you turn your body 45degrees moving your head off the line ofattack. Simultaneously, you use Bong Sau tocontact the attacking arm. Since the intendedtarget, your face, is no longer in the way, youcould say contacting the attacker’s arm withyour Bong Sau is not necessary. However,the reason you use Bong Sau is to find outwhat your opponent will do next. If he hasnot realised you have evaded his attack, hispunch will continue forwards. At this pointyou can use a Lap Sau (grasping hand) to pullhim off balance whilst striking back.Fig1 & 2.

On the other hand he may realise youhave moved and change the direction of hisstrike and move his fist towards your faceonce more. As your elbow is higher thanyour wrist, you will feel this movement quiteclearly and you can use the Lap Sau again.Alternatively he may try and press down onyour Bong Sau and use his other hand tostrike. If so you can step round, allowingyour Bong Sau to drop and bring your WuSau forwards changing it into Tan Sau todefend yourself, Fig 3, this position is knownas Kwun Sau. From here it is possible foryou to counter-attack. Fig 4.

It is important to remember to keepyour forearm relaxed whilst you areperforming the High Bong Sau in Fig 1. Sinceyou have moved out of the way, there is noneed to use energy in your arm, also while

In Wing Chun there are basically two types of Bong Sau, High BongSau and Low Bong Sau. The High Bong Sau is a very soft technique whereasthe Low Bong Sau requires a little more energy to be used.

Soft Hard Bong Sau

Win

gChun

Kue

n

Qi Magazine 43

you are relaxed you are much moresensitive and can feel what youropponent is doing and so youcan react more quickly.

There are other ways touse Bong Sau. One way is muchstronger and can be used to pushyour opponent backwards.

As your opponent pullsyour arm and punches towards youinstead of turning to avoid thepunch,or steppingback,you canstepforwards and lift up your Bong Sau!As you will imagine, it is importantto get your stance, positioning andfootwork right, and if you do, yourBongSau will intercept the punch andcontact your opponents forearmtowards your elbow. This part ofthe Bong Sau is very strong,since your upper arm andshoulder are behind it. Youshould not push forwards withyour forearm or lean forwards asthis is dangerous, but use yourstepping to push you forwards.This Bong Sau has the effect ofjamming your opponent’s arm uppushing him backwards. (Fig 5.Look closely at the position ofthe feet, the stance and theBong Sau). If he still tries topush back, it is quite simple tochange to Lap Sauand strike back.

It isoften said, thatwith yourelbow raised,your ribsbecome vul-nerable toattack. Fig 6.For this reason,youmust be ableto turn yourbody quicklyand smoothlyto avoid beingcaught out (thisis trained a lot in thesecond form ChumKui).

Again, once you haveused Bong Sau it is important to stay relaxedand calm. There are basically three simpleways for him to attack your ribs.1. He may pull his hand back and thenpunch underneath your arm. If youropponent pulls his hand back, you shouldquickly turn back to face him and attack hiscentre forcing him to defend.

2. On the other hand, he may tryto circle his hand around your Bong Sau.Since your elbow is higher than your wristthis forces him to go further round than ifyour arm was horizontal (as in Bar arm -

Wan Lan Sau). This gives you more time toturn your stance through 90 degrees, drop

your Bong Sau and strike withthe other hand. Fig 7.

3. He may try to grab yourelbow to lift your arm up.

Again as he does so youcan turn and drop yourBong Sau and move yourelbow out of harms way.Alter-natively, if he is toostrong, you will have touse good footwork andmove into a safe position.

These are just a fewthings I have found useful,but they are by no means theonly ones. You may havefound different ones that workequally well or better. However,you can always say, “But what ifhe does ‘this’ instead?” Theimportant thing is to look for

the connecting principles of the movementsand react accordingly, then, when it happensthe answer will be there in front of you.

Grandmaster Ip Chun once said,“Bong Sau is one of Wing Chun’s perfecthands” and also, his Gong Fu brother andfamous master Tsui Shun Tin also once said,“Bong Sau is one of the most intrusive and

invasive techniquesin Wing Chun.” Fora long time Iwondered what theymeant. At first Ithought Bong Sau wasmerely a defensive

technique, but now I have seen more, Ithink I am starting to understand alittle better

byDarrylMoy

Fig 1

Fig 2

Fig 3Fig 4

Fig 5

Fig 6Fig 7

“This part of the Bong Sauis very strong, since yourupper arm and shoulder

are behind it.”

Qi Magazine 44

The

Way Part II

Qi Magazine 45

sing Qi to heal people is not difficult. You do notnecessarily need a Qigong healer or master to dothis. The reason you usually use them is they havemore energy then you, but the most important thingis they should be healthier than you are.

Qi is the element of life, without it we will all die. Qi is the sameas air, we need to breathe it all the time, and no one can livewithout it. It is that simple. However, Qi can be good and bad sowhen we breathe in, we take in good Qi and when we breatheout we release negative Qi. Good Qi will help us and bad Qi willharm us. If you only believe that inside the body is good Qi,then you believe in only breathing in and never breathing out.

To heal someone, as long as the healer’s Qi is healthierand stronger than that of the patient, it will work. However, if ahealer treats you and you are healthier than the healer, what willhappen? It is simple, the healer will get stronger and you will getweaker.

So if you are quite healthy and your Qi is strong,sometimes just rubbing the part which has the problem will

make it feel better. Sometimes just putting your hand on thatarea will help. There are so many ways to heal. Healing is a formof communicating with someone to help release his or herproblems. Healing a problem is allowing the problem to release.

Also transmitting Qi is a way of communicating withsomeone. If your Qi is strong, just talking to them will helpthem feel better. This is why just touching someone or huggingthem makes them feel better, even looking at them can helpthem feel better if your Qi is strong.

On the other hand, healing a person is not justtransmitting Qi to them. You have to know what the problemis, and then release this problem. I suggest you first talk to thepatient to find out the problem. Usually physical problems likebackache, headache, chronic fatigue (like M.E.), liver problems,circulation problems etc, can cause mental problems. In suchcases you should work on the physical body because this is thesource of the problem.

However, if their problems come from the mental side,like emotional problems, you need to help the person to calm

There are two sides to Qigong.On one hand you have exercises whichyou practise to improve your health andenergy, and on the other hand you haveQigong Healing Therapy which yougive to someone who is ill. Last issuewe looked at some of the basic methodsused during a Qigong therapy session.This time we look at the most difficult -Qi transmission.

Qi Magazine 46

down, relax and take it easy. Who does not have some emotionalproblems? It is just that some people have more and some peoplehave less, it all depends on how you look at your life. How shouldyou see it? Look at the positive side, look forwards, at the future.The past has gone, there is nothing you can do about it. Howabout now, the present? Work for now, go step by step andremember that your health is the most important thing.

I remember I saw poem on a wall where I was once stayingin London. It read as follows:-

Why worry?There are only two things to worry about,One is you are healthy, the other is you are ill.If you are healthy, you don’t need to worry,If you are ill, you have two things to worry about,One is you will recover, the other is you get worse.If you recover you don’t need to worry,If you get worse then you have only two things to worryabout,One is you live, the other is you die.If you live, you don’t need to worry,If you die then you have only two things to worry about,

One is if you go to heaven, the other is if you go tohell.If you go to heaven you have nothing to worry about,If you go to hell you also have nothing to worry aboutbecause you have many friends there.

Author– anonymousAlthough this is a joke it tells us not to worry, that your

health is the most important thing. You need to make yourselfhealthy and of course practising Qigong will definitely help.

Coming back to Qigong healing, Qi transmission is thelast technique to be used, as first releasing a person’s negativeQi is more important. Usually after you have massaged downthe person’s body, particularly their back, hands and legs, youcan then use your fingers to transmit Qi to their Yang Channels,along the outsides of their arms and even the front of theirbody along the stomach channels. When you reach the end ofthe Yang Channels, at their fingertips, or the Daimei points, youcan make a quick flicking motion away from them which willhelp release the negative Qi. You can do this a couple of times.

This releases more negative Qi, by using the fingers toguide it down to the ‘ends’ and then the fast movementreleases it

byMichaelTse

Qi Magazine 47

When talk show host Oprah Winfreysaid in regard to mad cow diseasethat “it has stopped me cold from

eating another burger,” a group of Texas cattlefarmers sued her, saying that her commentdepressed beef prices. Her guest, anoutspoken carnivore turned vegetarian wasalso sued for saying that meat is unhealthy.

Lawsuits and legal battles are nolonger the arena for a fighting public either.More and more legal battles are waged withinthe home. There is of course a huge increasein the amount of divorces between Americancouples, but there is also what is calleddivorcing of the parents. On a recent visit toAmerica, every news broadcast had at leastsome mention of a young Olympic goldmedallist who was suing her parents formismanagement of the funds she had earnedduring her years as a gymnast. This petiteseventeen year old girl talked withoutemotion about her parents not allowingher the freedom to have a normal life,saying that all she had time to do was traingymnastics. Her parents, both retiredgymnasts themselves, are obviouslyheartbroken andher father is shownholding his head inhis hands as hebreaks down intears. Her parentsby law cannot evencontact her. Thecourts have foundher a foster homeand placed an injunction against her parentsto stop them from trying to see her.

This list could go on and on. EvenBritain isnot immune and it is becomingmorecommon for people to sue each other. But inthese cases, who really wins. Take forinstance the case of a woman who found onthe office Internet a joke which gave reasonswhy a beer is better than a woman. She saidthat this was sexual discrimination and insuing her company won over a milliondollars. What about the other women in thisoffice. Should they have also sued or shouldshe, the winner of the case, have been made

to share it equally with her female co-workers.What about the case of the McDonald’scustomer who sued, saying that when theirtakeaway coffee was spilled onto them that itcaused a severe burn. The customer won andthere are now warnings for customers thatthe hot coffee is really hot.

Somehow all of these cases make meboth angry and sad. It seems that in many ofthese cases, people seeanopportunity tomakesome easy money. But at what cost. Themoney to pay for this must come fromsomewhere. People and businesses, in orderto protect themselves, are taking out more

public liability insurance.Insurance com-

panies, in order tomake their

profits, mustraise premiums. So it is you and I that payfor these cases. If you have ever had a caraccident or had a theft in your home, youknow how difficult it can be to claim backeven a few thousand pounds. Yet if you are inan accident and hire a sufficiently competentlawyer, there are many who will make a profitimmeasurably beyond the real and reasonablecosts the accident has caused. This is not to

say that there are not valid cases and claims,however, in America you only have to openthe yellow pages telephone directory of anylarge city and turn to the lawyers section andyouwill see pages and pages of ads for lawyerswilling to try personal injury cases on a “nowin-no fee” basis. If you win, however, yousplit the winnings, even as much 20-30%going to the lawyer.

All of this must somehow be paid forand not only financially. Society is alreadypaying the price by being more fearful in its

relationships with each other. My mother,now a retired teacher, said that when she

first began teaching over two decadesago, you would think nothing of

using a first aid kit to treat smallcuts and bruises that happened tochildren on the playground.Now she said you do not dareto put anything on a cut, noteven a plaster in case the childmight have some allergicreaction and then the teachergets sued. So they are eithersent home or to the schoolnurse. Even in Britain,teachers must be careful ofwhat they say. A teachercannot be seen to promoteany one religion orphilosophy as this mightprejudice the children anddeny equality to other ways

of thinking.To me this does not

sound like a society in which free speech,free thinking are encouraged. To me it soundsworse than communism. In communistChina people were afraid to voice theiropinions for fear of retribution. It seems thatthe West is becoming no different…they justcall it by another name

byTse Sihn Kei

The idea of free speech is probably best known in America wherethe government has even passed a Bill of Rights guaranteeing thecountry’s inhabitants the rights to freedom of speech. Ironically, however,free speech can be hazardous to one’s wallet as many have found out.

Free Speaking

Society is already payingthe price by being morefearful in its relationshipswith each other.

Society is already payingthe price by being morefearful in its relationshipswith each other.

Qi Magazine Issue 41

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