دانلود کتاب Zhineng Qigong Exercises

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To benefit from qigong, the first thing we have to do is to practice. Most of the traditional Confucian, Daoist and Buddhist teachings concentrate on practising static forms (also known as tranquil, meditative or passive forms) and many mistakenly believe that static forms are much superior to dynamic forms. In fact both static and dynamic forms have both elementary and high levels. Our focus is on dynamic practice because of the following: If one could really stay absolutely quiet when doing the static form, the practice would bring changes to one’s life functions. However reaching that stage is not simple. A single breath and even a heart-beat will stimulate and excite the brain. The Daoist form states that only upon reaching the stage of ‘mind stopped’ (not thinking of anything), ‘breath stopped’ (not breathing) and ‘pulse stopped’ (heart not beating) would one get into a high level. At such a stage the brain is not affected by any activities inside or outside the body. The body goes into an absolute quietness and life activities occur in an extremely stable and orderly manner. The Buddhist form requires one to be “void of the Five Skandhas” (also known as the Five Factors). The five Skandhas are materialistic influence, influence of senses and feelings, influence of mental activity, influence of will and intention, influence of knowledge. However even at the high Four Dyanas and Eight Samadhi level (a high level meditative state in Buddhism) it is still not possible to refrain from these completely. A point to note is that to remain still and quiet, the flow of qi must not be impeded. Any strain and discomfort generated during meditation will excite the brain, which will affect the practice. If we cross our legs or get into the lotus position before our qi and blood can flow freely, we will experience strain, numbness and pain, the brain will be stimulated and will not be able to remain quiet and this will adversely affect the practice. In Buddhism there is a saying, “the arising of thoughts brings everything, a void of thoughts diminishes everything.” That means that the body is the medium of thoughts and the moment a thought arises there will be changes in the body. However, usually it is not the thought that comes first but the blockage in the body that impedes the flow of qi, excites the brain and brings thoughts. Two sentences in the famous Text on Meditation (Jing Zuo Wu Ji Jiang Yi) summarize static meditation practice nicely: “To reach enlightenment through meditation, the major concern is the free flow.” This points out that to reach enlightenment, one has to practice until qi flows freely in and out of body, dropping the boundaries and perceptions of outside and inside. The famous Daoist book, Huai Nan Zi states: “If the distribution of qi in the body is in balance, the body will be pure and clear. That will bring a clear mind.” In accordance with these findings, Zhineng Qigong emphasises dynamic practice to strengthen the free flow of qi in the meridian system. To raise our level of health we have to improve the quantity of qi and the flow of it in the body. That means the existing qi passageways must be improved and new qi passageways have to be created. The dynamic form does both.