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Academic Areas => Study Groups => Qigong Study Group (2013) => Topic started by: Koujiryuu on June 20, 2013, 11:20:55 PM

Title: Qigong Study Group: Week 4
Post by: Koujiryuu on June 20, 2013, 11:20:55 PM
Week 4: Jing, Meridians and Baduanjin
Welcome to the 4th week of the Qigong study group.

At this point, we should all have a decent foundation of forms and meditative techniques with which to build a strong foundation on.

This week, we will be learning about Jing (C'hing) more, and learning an ancient Qigong form to develop it.

A very apt description of Jing comes from wikipedia (

Jīng (Chinese: 精; Wade-Giles: ching) is the Chinese word for "essence", specifically kidney (ed: Kidney means Testicles or Ovaries in TCM) essence. Along with qì and shén, it is considered one of the Three Treasures Sanbao 三寶 of Traditional Chinese Medicine or TCM. According to tradition, Jīng is stored in the kidneys [ed: gonads] and is the most dense physical matter within the body (as opposed to shén which is the most volatile). It is said to be the material basis for the physical body and is yīn in nature, which means it nourishes, fuels, and cools the body. As such it is an important concept in the internal martial arts. Jīng is also believed by some to be the carrier of our heritage (similar to DNA). Production of semen, in the man, and menstrual blood (or pregnancy), in the woman, are believed to place the biggest strains on jīng. Because of this, some even equate jīng with semen, but this is inaccurate; the jīng circulates through the 8 extraordinary vessels and creates marrow and semen, among other functions.[1]

One is said to be born with a fixed amount of jīng (pre-natal jīng, also sometimes called yuan qi) and also can acquire jīng from food and various forms of stimulation (exercise, study, meditation.) Theoretically, jīng is consumed continuously in life; by everyday stress, illness, substance abuse, sexual intemperance, etc. Pre-natal jīng by definition cannot be renewed, and it is said it is completely consumed upon dying.

So, this jīng is considered quite important for longevity in TCM. Many disciplines related to qìgōng are devoted to the replenishment of "lost" jīng by restoration of the post-natal jīng. In particular, the internal martial arts (esp. T'ai chi ch'uan) and the Circle Walking of Baguazhang may be used to preserve pre-natal jīng and build post-natal jīng - if performed correctly. Commonplace in China is the sight of rénshēn (ed: rénshēn is Chinese ginseng) on sale in herb shops, at a wide range of prices - Kung Fu classics fans may remember it used as a plot element at the start of Drunken Master 2. Rénshēn, particularly Korean and Chinese, is said to bolster the jīng and a common medicinal recipe is to add to porridge (of course congee in China) along with cinnamon, goji berries and ginger for a sweet, warming breakfast when the weather starts to turn cold in Autumn.

An early mention of the term in this sense is in a 4th century BCE chapter called "Inner Training" (內業) of a larger text compiled during the Han dynasty, the Guǎnzi (管子).[2]

Jīng (精; essence) should not be confused with the related concept of jìn (勁; power) (Kouji's note: I'm not sure about the accuracy of this, they are the same thing as far as most internal arts are concerned), nor with jīng (經; classic/warp), which appears in many early Chinese book titles, such as the Nèi Jīng, yì jīng and Chá Jīng, the fundamental text on all the knowledge associated with tea.

This understanding of Jing comes from more of a TCM or Confucianist standpoint; thus, the correlation of Jing to the kidneys (again, sexual organs). Qigong and the internal arts use a different system of meridians and Dantian that are spiritual and conceptual and do not correlate to the organs. For our practices, this is more preferred, but the description above is correct as well.

So, then, how do we truly define Jing? Jing is a type of internal force-essence that is derived from the sexual organs. It is impacted negatively by stress, sex and diet. It can be bolstered by certain Qigong forms, teas, herbs, meditation, proper sleep, and an overall healthy lifestyle. It is derived from Qi and for the purposes of the martial arts, led by Qi. You cannot feel or directly manipulate your Jing in the same manner as your Qi.

How do we know Jing exists? One way to look at it, is that among almost all the spiritual and mystical traditions of the world, even going back to prehistory man and the first Sumerian civilization, there is a great respect and admiration of the power to create life. This has parallels in Hinduism as Kundalini and the sexual energy of the lowest Chakra. It has been elaborated on at length in Magic circles by many notable authors, including Aleister Crowley. Sex has a rudimentary physiological and biological basis, but it also has a spiritual component. The sexual energy of the body can be alchemically transmuted into higher forms, and a natural result of Qigong practice (especially Zhan Zhuang, standing-on-stake, which you will learn in the form of Baduanjin Qigong) is an overabundance of this energy. It could be said that all Qigong begins with Jing, and the highest practice of spiritual Qigong transmutes this acquired force into spiritual power, which ascends the spine and nourishes the brain.

It may be difficult if you come from certain backgrounds to accept Jing as one of the building blocks of energetic reality. It is easy to see the parallels between certain methods (Psi) and Qi, whereas Qi is just Psi energy. It is easy to see the parallels between Shen as being the individual consciousness and Soul, and Yi born of that as being expectation. However, there is no clear parallel between methods of modern Psionics and Jing. I cannot easily explain this, but I firmly believe it is something like the Dao, that must be experienced firsthand. If you diligently practice the Qigong methods in this group, and continue to practice them after the group concludes, you will eventually begin to notice and see evidence of Jing in your body. This is accelerated by how much the individual practices the Microcosmic Orbit.

When you are first starting off in practice, your Qi will be very subtle. It may be faint. It will probably feel like a slight warmth or buzzing sensation. It will take time in meditation to feel, and will be difficult to fix or move. Through the practice of Daoist qigong, your Neiqi and Qi is led from the Middle Dantian in the heart, to the Lower Dantian below the naval. When this happens, neiqi will be unified with neijing, and Jing will start to be produced in a larger amount. At this point, the Qi is strengthened immensely, and Neiqi and Neijing give birth to strong Qi which derives from Neijing. After this the Qi will cease to be faint and will instead feel like a very strong, liquid force. It will buzz and feel like electricity, cause the fine hairs on the arms to stand on end, feel very warm and tingly, or 'feel like molten metal' according to some. Your Qi will be much easier to manipulate and move around the body, or into others. It will only take a brief thought and spiritual assertion to feel, as opposed to minutes in meditation. All of these signs of a strong Qi are indicative of strong Jing and unification of Neiqi and Neijing. At this point, when you feel and move your Qi, you will also be affecting Jing as well. Qi leads Jing.

The first few posts of this thread on Veritas give more information about what Jing really is. I recommend looking through it and clicking some of the links.,20895.0.html

Now, we move on to learn about the 8 meridian system most styles of Qigong use.


The Eight Meridians (mei means channel)

Dumei: Beginning at the perineum and rising up the back along the center line of the body, this channel rises over the scalp and down the forehead and ends at the upper palate of the mouth. English reference: governor channel.

Renmei: From the tip of the tongue, this channel descends along the center line of the front of the body to the back of the perineum. English reference: conception channel.

Chongmei: This channel rises vertically from the pernium to the top of the head connecting the three Dantians. English reference: through-going channel.

Daimei: This meridian encircles the waist like a belt. English reference: belt channel.

Yangyumei: From a point on the dumei these channels travel bilaterally along the back of each arm, around the tip of the middle fingers, along the inside of the middle fingers to the point laogong. English reference: Outer-arm channel.

Yinyumei: From the laogong point of the palm, these meridans travel along the inside of each arm, curve across the pectoral muscles, descend through the nipples, and connect with the renmei. English reference: Inner-arm channel

Yangqiaomei: These meridians begin at the perineum and emerge onto the front of each leg. They descend the front of a leg to the point known as yongquan. English reference: Outer-leg channel

Yinqiaomei: From the soles of the feet, these two meridians rise up the inside surface of each foot, loop around the ankles, and ascend the inner thighs back to the perineum. English reference: Inner-leg channel.

Junction points

Niyuan: This point is on the top of the head in the very middle. It is the upper junction point for the chongmei with the dumei.

Laogong: This point is on each palm, where your middle finger touches your palm. This is where qi is emitted or drawn in.

Shenque: This point is the navel and is the junction for the renmei and daimei.

Yongquan: This point is on the sole of each foot. It is along a line between the middle toe and the heel, and is about two-thirds of the way forward from the heel. In martial arts, qi can be emitted in kicks out of these points.

These meridians are also referred to as the "Eight Extraneous Vessels".

Compare to above chart and description to the one below:


The most notable difference is that there are twelve (12) meridians used in accupuncture and that they correlate to the different organs. This meridian system was laid out in the Huangdi Neijing (Yellow Emperor's Classic of Internal Medicine), the ancient canon that laid out the basis of TCM.

For various reasons, these meridians are not suitable for use in Qigong and the neijia. I am unaware of the specifics of how these two systems developed independently, although I would wager a guess that this is due to the 8 Extraneous Vessels being developed in secluded monastic life separately from the practice of Chinese folk medicine doctors.

It will be very important in the next few weeks to understand and have a good visual conceptualization of the 8 meridians, so study the chart for reference.

Next, we move on to this weeks exercise, Baduanjin Qigong.



Baduanjin (八段锦气功) is a very ancient series of eight exercises that develop internal power and sink the Qi. It has variously been called "Eight Pieces of Brocade" or "Eight Pieces of Silk" Qigong.

There are many theories about where Baduanjin comes from, including this one paraphrased from this site (

Interesting theories abound about the origin and development of the Eight Section Brocade Chi Kung.  It is likely that ancient dances, medical theory, military drills and exercises, shamanistic rituals, and Buddhist and Taoist practices were all sources for the specific and formal movement routines of Dao-yin or Chi Kung (Qigong). The ancient terms for these types of Qigong or Chi Kung (energy/Qi/breath training) fitness exercises were Dao Yin (guiding, breathing and stretching) or Daoqi Yinti (guide the qi and stretch the body) or Yang Sheng Fa (Longevity Practices).  Literature that talks about such health and fitness exercise postures or routines, with some movements quite similar to movements in the Eight Section Brocade Chi Kung, goes back nearly 2,500 years.  Let us now review some of that historical development, in chronological order.

    There are statements in the writings of the philosophical Taoists like Lao Tzu and Chuang Tzu, circa 500-300 BCE,  that comment on health exercises.  Chuang Tzu says in Chapter 15,

    "Breathing in and out in various manners, spitting out the old and taking in the new, walking like a bear and stretching their neck like a bird to achieve longevity - this is what such practitioners of Daoyin, cultivators of the body and all those searching for long life like Ancestor Peng, enjoy."
    -  Chuang Tzu, Chapter 15, circa 300 BCE  (Actually Chuang Tzu seems to be mocking these exercises as unnecessary.)

Now, we will move on the exercises themselves, with the instructions from Beginning Daoist Qigong:
Exercise 7: Baduanjin Qigong

Baduanjin are a series of zhan zhuang (literally, 'standing on stake', as these exercises used to be done while standing atop plumflower posts) exercises known for the ability to sink the qi into the dantian for more practical use as a form of energy known as neijing, henceforth referred to as jing. Baduanjin exercises are very potent, and are an Ancient practice of the shaolin and wudang monks, dating from about 900 a.d.

Wu qi
Start by doing the standing exercises for five minutes a day. After three weeks, increase this to ten minutes, three weeks later, increase to 15 minutes and 20 minutes after a further three weeks. Stand with your feet a shoulder width apart, toes pointing forward, either parallel, or turned slightly outward; unlock your knees. Let your hands hang loosely by your sides and drop your shoulders. Imagine that, like a puppet, your whole body is hanging, suspended from your head. A string holds your head from a point at the top of your skull, directly in line with the tips of your ears. Feel yourself sinking down, relaxing, as you hang from the string. Breathe calmly and naturally through the nose. Stand quietly, allowing your whole system to calm down, for up to five minutes. As you do this, mentally follow through the points on the illustration, starting at the top of your head. Your eyes look forward and slightly downward; drop your chin so that your throat is not pushed forward. Release any tension in your neck. Relax your hips and belly. Let the bottom of your spine unfold downward so that neither your belly nor your bottom is sticking out. The Dantian lies 3-6 inches below your navel, one third of the way into your body. It is in line with the suspension point at the top of your head. From below your kneecaps, your roots extend downward. From your knees upward you rise like a tree, resting calmly between the earth and the sky. Your weight is evenly distributed between your left and right feet. These roots sink deep into the earth. The weight of your body rests in the middle of the soles of your feet. Return to these points again and again until you are able to assume the Wu Qi position naturally and easily.

a. Supporting the sky with both hands
Begin in the Wu Qi or Starting Position.
Breathing in through the nostrils, slowly raise your hands above your head, as if you are pushing upwards at the very borders of the sky. The movement of the arms should be circular in nature. Pause when your hands are above your head, holding the breath for 1 second, before exhaling out of the mouth and returning the hands to the starting position.

After you have trained for some time, you can try this: As you begin to press upward with your hands, slowly rise up on your toes so that you complete the full extension of your arms and legs at the same time. Repeat for a total of 9 times.b. Drawing a bow to each side

b. Drawing a bow to each side

This exercise has been variously referred to as 'shooting an eagle' or 'shaolin archer'.

From the Wu qi position bend the elbows and lift the arms up so the palms face your chest, as you inhale through the nostrils. Visualise yourself holding a balloon in front of your chest (Holding the Balloon). Turn the left palm out to the left with fingers pointing up. Turn your head left too, as you exhale. Imagine the left arm is pushing against a wooden part of an archer's bow. Imagine the right fingers are curled around the bows string. As you breath out pull the imaginary string to the right and push out with the left palm to the left. Breathe in and bring the palm back in front of the chest. Repeat the exercise to the right. Repeat for each side 9 times.

c. Splitting heaven and earth

This exercise is easy, although very potent. Start in the wu qi position.

On inhale (once again, through the nose, using the buddhist breathing method), bring the hands up to the holding the balloon position. As you exhale out of the mouth, push upwards with the right hand, towards the sky, while simultaneously pushing downwards, towards the earth, with the left hand. Both arms should reach a full extension concurrently.

On inhale, do the same as above, except switch the arms that are pushing, so the left hand rises to the sky while the right hand pushes downwards towards the earth. Repeat 9 times for each side.

After one year, you may add this: After you extend your palms fully, leave your hands in that position, breathe out, and imagine you're using 20% of your power to press apart two huge blocks of stone. As you do so, twist slightly to the side with your hand facing down, and breathe out. Keeping your hands extended, relax and breathe in. Then, on the next breathe out imagine you are using 40% of your power, and twist a little more. continue the exercise increasing your twist each time and using 20, 60, 70, 80, 90, and 100 percent of your power each time you breathe out, increasing your twist each time until you are turned fully to the side. After that, slowly unwind as you breathe in. Change sides and repeat.

d. Monk Gazes at the Moon

Also called 'looking back like a cow'. Do NOT perform this exercise while pregnant.

From the wu qi position breathe in and raise your hands to chest level, palms facing you. Turn your entire upper body from your hips, to the left. Breathe out as you move, and turn your palms outward as if pushing a large beach ball away from you. Turn as far as your hips will allow comfortably, and finish breathing out. Pause for one second. Make sure your hands are still opposite the front of your chest and not skewed sideways by excessive twisting of your upper back and shoulders. Turn back toward the front as your breathe in. As you move, turn your hands back inward to their original position, embracing the invisible balloon between your arms and chest. Relax and stay in this position, pause for one second as you finish breathing in. Turn to the right, performing the same twist. Repeat 9 times for each side.

e. Lowering the head and hips

As you inhale, bend sideways at the hips to the right while raising the left hand overhead, until the palm is parallel to the sky. Let the right hand hang loosely at your side. Exhale, and return the the neutral position. Repeat the same motion for the other side of the body. Repeat for a total and 9 times.

f. Touch the feet with both hands

As you inhale, breath in and raise your arms to your sides, palms facing down, parallel to the ground. Breath out, and move your hands out in front of your head, at the same level, and crouch down and touch your feet. Hold this for 3 seconds, before returning to the starting position. Repeat 9 times.

g. Clenching the fists

This exercise should be VERY familiar to anyone who has ever studied the art of Karate. It is basically alternate punching from a very narrow horse stance.

Start in wu qi. As you inhale, chamber your fists upside down at your sides. Exhale, and *slowly* punch outwards with the right hand. Inhale again, returning the arm to the chambered position, and then proceed to exhale while punching with the left hand. Repeat 9 times, each side.

h. Shaking the body

Starting in the Wu qi position, lower yourself slightly by bending your knees. Rest the backs of your hands on the flesh just above your hip bones on either side of your lower back. Shake your whole body by bouncing gently up and down from your knees. Your feet stay flat on the ground. Make sure your shoulders and elbows are completely relaxed so that their weight rests on the backs of your hands. You will feel your hands pleasantly massaging your lower back. On each bounce, breathe out through your nose in little bursts, until you have exhaled completely. Keep bouncing as you inhale smoothly. Repeat for 9 breaths.

Practice these exercises for a 30 minutes a day this week. Ignore any kind of visualization, time recommendation, or training methods in the above text- instead, simply do the breathwork with a Buddhist breath and meditate in the style of Void meditation as you do them. To make the exercises go quickly, do 6 breaths per posture or per side, for the exercises that alternate sides (such as modified Shaolin Archer). If you have pain in the legs, take a break between forms and rest the legs (you almost assuredly will if you've never done Qigong before). As with the previous three Qigong forms we did, you may practice Baduanjin up to a total of 27 breaths per exercise, which would probably take you an hour or more to do. Any more than this is not recommended because it inducts too much Qi into the energy system, and can lead to Qigong Sickness.

To aid in the instruction of Baduanjin I have made a video showcasing the movements. It would probably be best to put the video on, move your computer chair and follow along with the movements while you watch.
This version of Baduanjin came from an old webpage about developing internal power in the martial arts that is no longer around. It had pictures showing the different postures. This Baduanjin is markedly different from some others you would see in a quick youtube search. It has less flowery movement, the movements are simpler, and the legs move a lot less and are rooted in Wu Qi the entire time. For this reason, this specific Baduanjin form is great for developing internal power. However, the more commonly practiced one IS different. If you wish to practice the forms differently eventually, as presented in other videos, I won't object, but for the group please practice the forms the way I present them so we're all on the same page.

If you have any questions about the postures, please post them in the exercises' numbered thread.
Additionally, if you have questions about Baduanjin or Zhan Zhuang (Stance Training) in general, there are some great answers HERE ( from Wong Kiew Kit, the Grandmaster of Shaolin Wahnam Kungfu.
These exercises will begin to develop Jing in the energy system, though it won't be immediately apparent.

Post your experiences and difficulties with Baduanjin in the appropriate forum thread to discuss.
As you practice these methods, begin to become aware of the 8 extraneous meridians in the body. As you breath and do the movements, pay attention to any feelings they cause in the abdomen, arms and legs, and where those feelings are localized. Include these experiences in your report.

The second exercise for the week is to continue with Void/Wuwei meditation. I would ask for 30 minutes a day. You may do it before or after Baduanjin, that choice is yours.

This concludes the theory and exercise for week four.

Good Health and Training.
Title: Re: Qigong Study Group: Week 4
Post by: Shadow_Dragon on June 21, 2013, 12:22:07 AM
Wow, this is where the training starts to really pick up, I see. The only form of Zhan Zhuang I'm familiar with is "Hugging the Tree", which is probably the same as "Holding the Balloon". These are all pretty interesting, and I can't wait to practice them! Are we still continuing with the last two exercises, or does practicing Baduanjin accomplish the same things?
Title: Re: Qigong Study Group: Week 4
Post by: Shinichi on June 21, 2013, 06:23:04 AM
In the Ba Duan Jin quote, exercise "b" is missing, so you posted seven exercises and not eight. That is a little confusing. :P

Title: Re: Qigong Study Group: Week 4
Post by: Koujiryuu on June 21, 2013, 11:16:45 AM
It was actually there, just not marked correctly as some of the text from Beginning Daoist Qigong was missing.

Fixed, and fixed for next year as well.

Thanks for catching this, Shin.
Title: Re: Qigong Study Group: Week 4
Post by: Shinichi on June 21, 2013, 05:37:40 PM
Thanks for catching this, Shin.

I have, if nothing else, good observation skills.

Jīng (精; essence) should not be confused with the related concept of jìn (勁; power) (Kouji's note: I'm not sure about the accuracy of this, they are the same thing as far as most internal arts are concerned),

The concepts of Jing and Jin, and how they are related or different, is something that I have contemplated for a few years now. I even asked you for your opinion of it once, and you said, as you said here, that they are the same. At present, I am still undecided, because I have yet to experience martial Jin, or medical and spiritual Jing, and thus I will reserve a final conclusion until after I have trained more.

However, for posterities sake, I would like to bring in Yang, Jwing-Ming's opinion. The following is a direct quote from his book on Yang style Tai Chi. In the very first chapter, along with discussing martial arts history and numerous other things, he lightly touches upon the topic of "martial power" and his perspective of it. I have hand typed in the entirety of the following quote, making sure it is exactly as it is written in my version of this book, even including the Traditional Chinese characters where he did. Again, I typed all of this in directly from the book, so any typing mistakes are my own.

Quote from: Tai Chi Chuan Classical Yang Style (2010), Dr. Yang, Jwing-Ming, Page 18, “Martial Power—Jin”
“Jin training is a very important part of the Chinese martial arts, but there is very little written on the subject in English. Theoretically jin can be defined as “using the concentrated mind to lead the qi to energize the muscles and thus manifest the power to its maximum level.” From this, you can see that jin is related to the training of the mind and qi. That means qigong.

Traditionally, many masters have viewed the higher levels of jin as a secret that should be passed down only to a few trusted students. Almost all Asian martial styles train jin. The differences lie in the depth to which jin is understood, in the different kinds of jin trained, and in the range of characteristics of the emphasized jins. For example, Tiger Claw Style emphasizes hard and strong jin, imitating the tiger's muscular strength; muscles predominate in most of the techniques. White Crane, Dragon, and Snake are softer styles, and the muscles are used relatively less. In Taijiquan and Liu He Ba Fa, the softest styles, soft jin is especially emphasized and muscle usage is cut down to a minimum.

The application of jin brings us to a major difference between the Oriental martial arts and those of the West. Oriental martial arts traditionally emphasize the training of jin, whereas this concept and training approach is relatively unknown in other parts of the world. In China, martial styles and martial artists are judged by their jin. How deeply is jin understood and how well is it applied? How strong and effective is it, and how is it coordinated with martial technique? When a martial artist performs his art without jin it is called “flower fist and brocade leg” (花拳繡腿).

This is to scoff at the martial artist without jin, who is weak like a flower and soft like thin brocade. Like dancing, his art is beautiful but not useful. It is also said: “Train quan and not gong, when you get old, all emptiness.” This means that if a martial artist emphasizes only the beauty and smoothness of his forms and doesn't train his gong, then when he gets old, he will have nothing. The “gong” here means “qigong” (氣功) and refers to the cultivation of qi and its coordination with jin to develop the latter to its maximum and to make the techniques effective and alive. Therefore, if a martial artist learns his art without training his “qigong” and “jin gong” (勁功), once he gets old the techniques he has learned will be useless because he will have lost his muscular strength.

Often jin has been considered a secret transmission in Chinese martial arts society. This is so not only because it was not revealed to most students, but also because it cannot be passed down with words alone. Jin must be experienced. It is said that the master “passes down jin.” Once you feel jin done by your master, you know what is meant and can work on it by yourself. Without an experienced master it is more difficult, but not impossible, to learn about jin. There are general principles and training methods which an experienced martial artist can use to grasp the keys of this practice. If you are interested in this rather substantial subject, please refer to my book: Tai Chi Theory and Martial Power, published by YMAA.”

Although I do not yet have my own experiences to decide on what martial power is for myself, I would like to point out the Chinese characters that Yang Jwing-Ming uses for "jin gong." He uses "勁" which, as wiki stated, could be translated to "power" where "精" translates to "essence." They are, however, pronounced the same and for a long time have been spelled the same in English.

While I do not have his "Tai Chi Theory" book yet, I do think highly of Dr. Yang, and I have taken his opinion of this as he stated it in this excerpt of his book as a serious measure of traditional perspective--until and if I experience otherwise.

Title: Re: Qigong Study Group: Week 4
Post by: Koujiryuu on June 21, 2013, 06:47:10 PM
Great post and quote.

Again, technically, Jin (power) and Jing (essence) are separate. In traditional spiritual Qigong, Jing (essence) is made to unify with Qi in the lower Dantian. At higher levels of training, Jing begins to flow backward in the Through-Going meridian (spinal cord) up to the brain, where the Jing and Qi unify with Shen.

In internal martial arts, much the same thing happens. When you learn to properly build Jin (power) it is led by Qi and breathing. Dr. Yang is correct. Jin is also rooted in the lower Dantian, as using it requires you to master body mechanics and the bodies' center of balance. At the end of the study group I will be giving out videos about Fa Jin(g), which is a method of applying internal power developed through Zhan Zhuang in striking. Learning and training these methods on a heavy bag, it will become obvious what Jin (power) is. It will also become evident as you practice the Microcosmic Orbit and other Daoist meditations what Jing (essence) truly is. Again, technically there is a distinction between the two, but they are intimately related and similar concepts. Jin (martial power) is about using the whole body. Likewise, Jing (essence) ALSO is in the whole body, in every cell of the body in fact. Doing Zhan Zhuang and Qigong not only builds Jin, it also builds post-natal Jing. For the purposes of the group, it is simply easier to treat the two terms as the same idea, because they are so similar not just in theory but in practice.
Title: Re: Qigong Study Group: Week 4
Post by: Shinichi on June 21, 2013, 06:50:35 PM
Right. But since you wondered about the accuracy of that wiki statement, and I had that book laying around, and a few minutes to type stuff up...well, there it is.  :P