Team

The large intestine

by Team | 2626,Apr, 2024 | Traditional chinese medicine

Elimination and letting go

In Chinese medicine, the large intestine (大肠 Dà cháng) is associated with the Metal element, the autumn season and the emotion of sadness. It is coupled with the Lung, yin organ of Metal.

The main function of the large intestine is to receive food ingested and transmitted by the small intestine. After absorbing part of the liquid, it excretes stool.

The Large Intestine, governed by Dryness, controls liquids. In other words, it absorbs the necessary quantity of liquids to ensure that it is neither too dry nor too moist. If it’s too dry, constipation ensues, and if it’s too wet, diarrhea.

Movement and routing

After receiving digested food from the small intestine, the large intestine transforms it into stool and ensures :

the stool circulates correctly,
that it is transported downwards.

In TCM, the Large Intestine is the minister in charge of circulation and transport. The movement of Qi from the large intestine is therefore clearly downward.

If this movement stops (stagnation), Qi then affects the Large Intestine and causes a disruption in downward movement. This then leads to abdominal distension and sometimes constipation.

Also, the Qi of the Spleen can collapse and then cause the collapse of the Qi of the Large Intestine, causing anal prolapse or blood in the stool.

It is the descending Qi of the Lung, the paired organ, that provides the Large Intestine with the Qi necessary for the effort required for defecation.

If the Lung Qi is insufficient, it cannot provide enough Qi to the Large Intestine for the function of defecation, resulting in constipation.

Conversely, if a person suffers from constipation, it can result in a disturbance of the descending function of the Lung, and therefore shortness of breath.

A waste disposal process

According to Chinese medicine, the organ pair Lung (yin) and Large Intestine (yang) is therefore associated with the autumn season and the emotion of sadness.

Autumn is the time when the energy cycle declines, and tree leaves fall and die. They are then decomposed by the rains. This process of death is essential, as it enables other forms of life to develop next spring.

This same process is at work in the human body. The large intestine helps us get rid of the old, of what we no longer need. This process involves eliminating not only waste from the digestive process, but also our mental and spiritual waste. After enjoying the harvest in body, mind and spirit, we must let go to make room for other life forms, for evolution.

Metal imbalances

Metal element disorders often affect the skin. Like the lungs, the skin is the only part of the body in direct contact with the outside air (the skin “breathes”). Like the large intestine, it eliminates toxins through perspiration. People with a Metal imbalance often have a history of dermatological problems: eczema, psoriasis, dermatitis, acne, etc. Or, more subtly, a history of skin problems.

Lung and large intestine have an impact on the quality of our skin and our state of mind. According to Traditional Chinese Medicine, Metal, by extension, nourishes the skin, the throat, the sense of smell and the power of our voice.

The large intestine eliminates and evacuates the body’s waste products. Problems related to the large intestine are a sign of our fear of missing out, of making mistakes, of letting go.

Difficulties in letting go

If our Metal energy is weak, then our ability to let go will be unbalanced. Either we let go of things too soon, or we hold on to them for too long.

When a loved one dies, for example, it is normal to feel grief, which is a Metal emotion. If this loss does not affect us at all, or if, on the contrary, the sadness we feel lasts for years, this indicates that the Metal element is out of balance.

When we really can’t let go, every event, no matter how small, affects us greatly. We move forward in life looking back at the past.

A balanced Metal element creates in the individual an awareness of the divine spark within them. If this divine spark within us is cut off, it can lead to absolute resignation.

Nothing and no-one has any meaning or value. The individual sees no point in taking care of himself, let alone others. He’s always negative about everything he does, and falls into depression.

Others will try to compensate for this emptiness by displaying a perfect appearance. We’ll see people who take care of every detail of their appearance as well as their living space. In their home, everything is in its place, no thread sticking out, no wisp of dust making an appearance. They will seek to accumulate wealth and flaunt it in broad daylight in an attempt to create that impression of value through the eyes of others.

Rebalancing metal energy

As we’ve seen, it’s important not to repress sadness, nor to cultivate it. Meditation and deep breathing can help us learn to accept our emotions without letting them overwhelm us. Keeping a diary can also help you let go of certain emotions.

This is particularly important in the case of sadness, which is linked to the lung and large intestine. Breathing deeply, consciously and for a long time can help cleanse any grief or sadness you may be holding inside.

Autumn, the season associated with metal, is the time to focus on root vegetables. It is advisable to slightly increase consumption of foods with an acidic taste, such as sourdough bread, lemons and limes, grapefruit, pickled and fermented foods, leeks, azuki beans, vinegar, rosehip tea, yoghurt, etc. White foods, such as onions, garlic, turnips, radishes, daikon, cabbage, pears, etc., are traditionally considered lung-protective.

People suffering from dryness (dry cough, dry throat, dry skin, etc.) may wish to consume moister foods, such as tofu, tempeh, spinach, barley, millet, pear, apple, persimmon, seaweed, almonds, pine nuts, sesame seeds.

Wu Wei, the magic of non-action

by Team | 2828,Feb, 2024 | Healing Arts

A highly instructive Taoist concept

Wu Wei ( 无为) is a Taoist concept commonly translated as “non-action” or “effortless action”. It designates an attitude to life that consists of acting in harmony with the movement of Nature and its laws. Lao Tzu (see box) made it a principle of ideal government, and several Chinese emperors had their thrones inscribed with “wuwei” on a lacquer panel.

This principle is particularly interesting to explore at a time when Man is living against the natural flow of life, seeking to own, plan and control everything, including nature. With wu wei, it’s all about surrendering to the flow of life, letting it flow through us and guide us. This does not mean passivity, but rather the right and appropriate action.

Our lives are increasingly disconnected from nature and its rhythms. Social conditioning values overactivity, competition, speed of execution and “always more”. From an early age, we are programmed to please our parents, to succeed, to conform to social rules, and thus to meet external expectations. To such an extent that we lose touch with who we are and what our deepest aspirations are. Most of the time, we act out of duty, not out of a vital impulse. We prefer “DOING” to “BEING”.

Rediscovering harmony with nature

Swiss adventurer Sarah Marquis has devoted her life to blending in with nature, traversing the most hostile lands with no food reserves or villages in her path. There she survived hunger and thirst, awakening the fabulous resources that each of us possesses deep down inside, the so-called animal instinct. She explains how, after spending some time away from “civilization”, she can sense the presence of water 5 km away!

Of course, life on earth requires a certain number of actions to maintain life: feeding ourselves, learning, taking care of our health, our children… But these tasks should be carried out in a way that contributes to our fulfillment, and not reduce us to a state of virtual slavery.

The Yang Sheng principles of Chinese medicine point in the same direction: the more we live in harmony with nature and with our own nature, the healthier we are.

Practising Wu Wei means accepting to let life work through us. This state of availability is characterized by an absence of effort, an ease that allows the right action to take place at the right time and in the right way.

It requires trust in life, in the intelligence at work within and around us, which the Chinese call the Tao.

Letting go of our conditionings and beliefs

This means letting go of our social conditioning and beliefs, and responding more spontaneously and intuitively to events, like a toddler who hasn’t yet been shaped by school and society. It also means putting aside our egotistical goals and desires, as well as countless social pressures.

Practising Wu wei means returning to a simpler life, reconnecting with our complete being, both material and spiritual. To do this, we have to give up certain aspects of our lives that are a source of stress, resistance and suffering.

Everyone has experienced this characteristic Wu Wei state at least once in their life. He/she has experienced that state of grace where events follow one another as if by magic, and we achieve unexpected results without having done anything special. Sometimes it can even seem like a miracle.

Flow or the magic of wuwei

Top-level athletes are familiar with this state of optimal functioning. They seek this state, which they call the flow or the zone.

“In a state of flow, athletes seem to be able to perform at their best in extremely favorable conditions, combining, for example, concentration, automatic movements, enjoyment, and a sense of balance between the challenge and their abilities,” explains researcher and author Jackson.

This is also the case for artists and scientific geniuses, who in moments of inspiration receive musical notes, words, recipes… even mathematical equations. They are then in a state of openness and connection with Nature and its intelligence, which allows it to penetrate them.

But experiencing Wu Wei in this way, from time to time, does not mean living in the spirit of Wu Wei. Living Non-action is a philosophy of life; it involves questioning our priorities and gradually transforming our state of being. In the second part, we will see which paths and practices can bring us closer to this state of Wu Wei.

For this state provides an incredibly pleasant sensation that makes our lives more beautiful and our actions more effective. It’s the perfect way to embellish our lives and those around us. Indeed, by connecting deeply with nature, we naturally respect all life around us.

Lao Tseu, the father of wuwei

According to Chinese tradition, Li Eul or Lao Tan, better known as Lao-tseu or Laozi (Old Master), lived in the 6th century B.C. He is considered the father of Taoism, and is one of the mythical figures of ancient China, like Confucius.

His life has given rise to many legends: after a miraculous birth, he is said to have lived for two hundred years, and to have given some teachings to the young Confucius. He was archivist and astrologer to the Zhou emperors. He then fled westwards, disgusted by the decadence of this dynasty. Before crossing the border into India, he is said to have entrusted the guard with his philosophical testament, the Tao-tö king (or “Book of the Way and Virtue”), a major Taoist text. We don’t know how he died.

Lao-tseu is considered by Taoists to be a god (太上老君, Tàishàng lǎojūn, “Supreme Lord Lao”) and their common ancestor. He is depicted as a white-bearded old man, sometimes riding a buffalo.

The tao aims to purify man and lead him to the right path and virtue. One of Lao Tzu’s main doctrines is that of non-action, which should encourage people not to expend energy unnecessarily, and to detach themselves from cumbersome desires. Taoist thought proposes meditation as a condition for opening up to the world.

I am ill, what should I do?

by Team | 2929,Jan, 2024 | Harmony and health

Illness as a warning signal

First of all, it’s important to understand what illness is. In fact, what we call illness in all traditional medicine, since Hippocrates, is an alarm sent by the body. Most of us experience these moments of alarm as tragedies. As a result, the tendency is to rush to medication to put an end to the disturbing symptoms.

However, if we regard this illness as a warning, then silencing the signal does not tell us anything about the disease or its origin.

What if this illness were the expression of a deeper, as yet unexpressed evil? This pain, which takes the form of physical ailments, is often psycho-emotional in nature. So, when we fail to express what ails us, or when we lead a life that doesn’t suit us, the body will manifest itself through pain, or even illness. And the longer we silence this signal, without trying to decode it, the greater the risk of serious pathologies appearing.

Illness invites us to listen to what our body wants to express!

First emergency

Although subjective, pain—like certain other disorders—is a painful and even unbearable experience for some people. So when pain is intense, it is understandable to want to get rid of it. The quickest way to do this is to take painkillers. However, these medications can only be taken for very short periods of time, as they may become ineffective or even cause side effects or dependence.

To avoid this, there are natural alternatives. The treatment of acute and chronic pain most often requires multidisciplinary expertise. Acupuncture, touch techniques, massage, hypnosis, relaxation techniques, and sophrology produce good results. Homeopathy remains a preferred alternative for some.

Calm after the storm

Once the pain has subsided and calm has returned, it is time to investigate. What is happening to me? Why have I reached this stage, etc.? In some cases, the answer may come to mind very quickly. In others, particularly in the case of serious or chronic conditions, this period of introspection will take longer.

You will agree that these questions require time and calm! So let’s start by looking at rest.

Resting

Generally speaking, the onset of illness invites us first and foremost to stop and rest. Whatever its origin, the body signals that it needs to restore itself, to recover its energy. For this energy is the guarantee of our ability to heal.

In Traditional Chinese Medicine (TCM), rest belongs to the Yin movement. In periods of rest, and particularly during sleep, activity stops, body temperature drops and the mind finds rest, thus replenishing itself. Energy movements become more fluid.

An adapted lifestyle

Many factors can influence our daily energy: infectious disease, sleep disorders, overwork and, of course, repeated and unmanaged stress.

Not forgetting, of course, an unbalanced or unhealthy diet, as well as excessive alcohol or caffeine consumption. Overeating is also to be avoided. They cause fatigue due to the digestion process: the transformation of food into nutrients by the body consumes enormous energy resources.

A lighter diet

his is especially true when we’re ill. Just as we need to rest, we need to adapt our diet. And while adapting may seem complicated to many people, there’s an extremely simple technique that’s particularly well-suited to alarm situations (illness): fasting.

Fasting has existed in every culture in the world. Today, it is very fashionable in the West and an integral part of Chinese medicine. Even science is discovering that its effects are miraculous. In fact, regular fasting is an excellent tool for preventing disease.

Traditional Chinese Medicine (TCM) has been using fasting for thousands of years to treat specific illnesses such as digestive disorders, mental disorders and so on.

Fasting is called Bìgǔ in Chinese: Bì (辟) means “to avoid” and Gǔ (谷) means “grain.” Quite simply, it means avoiding eating. Bìgǔ fasting has existed in China for 5,000 years. It is one of the tools of Chinese medicine and is also found in Daoism, Confucianism, and Buddhism.

The goal of Chinese spirituality—and all spiritual paths—is the purification of the body, mind, and soul. Thus, fasting requires rigorous work against the ego, which is responsible for bringing out the “inner demons.” But its results on health are spectacular.

The Chinese have drawn the following maxims from their observations:

“Those who eat meat are courageous and fierce;
Those who eat grains are wise and clever (of mind);
Those who eat Qi have clear minds and longevity;
Those who do not eat do not die and become spirits/immortals.”

In light of these maxims, it is easy to understand the importance of seriously lightening our bodies in general, and more particularly when our bodies cry out in pain. We can therefore stop eating for a few days. For those who find this difficult, it is important to eliminate at least all sugars and foods that are difficult to digest, and to reduce the quantity of food we eat.

It is advisable to eat a few vegetables, or even some fruit, preferably, and if possible only once a day. Then, as your health improves, you can gradually return to a more normal diet.

By fasting, either completely or partially, we leave as much of our energy as possible available to our body to allow it to repair itself. This is because it is not taken up by the digestive process.

Time for introspection

The other advantage of these fasting periods is that an empty stomach is also an invitation to inner listening or introspection. Fasting increases our capacity for perception, and makes us more available to ourselves. As a result, we’re more likely to understand the origin of the signal that is our illness.

We’ll then be able to listen more closely to our emotions, an essential step. In TCM, body and mind are closely linked. Emotions are directly linked to the functioning of our organs, and therefore to our energy balance. Good energy balance means good health. Without going into detail – which you can explore here – you’ll find an overview in the box below.

Seeing illness as a signal enables us to adopt a different attitude towards it. So, instead of being a victim, we become actors in our own healing. And, even if we have to seek the help of a therapist, our healing will be all the more effective and profound.

Listening to our emotions

Poorly managed emotions, as well as feelings linked to wounds such as rejection, guilt, abandonment, etc., have a major impact on our health. Here are a few examples as seen by TCM.

Stress and frustration can obstruct the energy of the Liver meridian. Liver energy stagnation means that it can no longer circulate freely. We then diagnose Liver Qi stagnation or Liver overpressure. This is the source of many pathologies, and in particular of many depressions according to TCM.

Anxiety and worry, for their part, can damage the energy of the Spleen meridian. Weak Spleen energy can lead to obstruction of energy circulation through lack of strength. The Spleen meridian is also a source of Blood production. In traditional Chinese medicine, Blood belongs to Yin. It is needed to anchor spirit and Yang in the body.

For TCM, this means that every emotion can influence the quantity of energy or the circulation of energy in the various acupuncture meridians. Conversely, a disorder in a meridian will also make us more sensitive to emotions.

Causes of illness

by Team | 2727,Nov, 2023 | Traditional chinese medicine

Internal and external causes

Chinese medicine is known as traditional medicine. Like all traditional medicine, it seeks, through its diagnosis, to identify the cause(s) of a pathology.

According to Traditional Chinese Medicine (TCM), health is the result of a healthy overall energy balance. Illness occurs when this balance is disrupted. TCM then focuses on re-establishing this balance.

Its diagnosis therefore focuses on the balance between organ health (yin) and organ function (yang). It also determines energy imbalances according to the theory of the five elements, each organ being linked to one of these five elements, or five energies.

TCM classifies the causes of illness into two main categories:

internal causes,
external causes.

Internal causes

One of the main factors of internal origin is our emotional state. Emotions and the way we experience them affect our organs. In this way, emotions experienced excessively, for too long, or on the contrary totally repressed, will cause energy imbalances over time.

Here’s an overview of how each emotion, linked in TCM to an organ and an element, impacts our health.

Excessive anger, frustration, and repressed anger can damage the liver by hindering the free flow of energy in the body. This stagnation of energy can cause pain, muscle tension, headaches, or digestive problems.

Hysteria, excitement, elation, and excessive laughter can cause an imbalance in the heart and disrupt sleep and even speech.

Obsessive thoughts, mental rumination, and excessive intellectual work can unbalance the energy of the spleen. This can lead to digestive problems, dizziness, a feeling of mental fogginess, fatigue upon waking even after a long night’s sleep, and, for women, menstrual disorders.

Sadness, regret, depression, and melancholy affect the lungs and the diffusion of energy throughout the body, which can result in spontaneous sweating, dyspnea, and a weak voice.

Fear, phobias, apprehension, and paranoia will damage the kidneys and can cause chronic low back pain, incontinence, night sweats, and sometimes tinnitus.

We will not go into further detail here about the internal causes of disease in order to focus on the external causes, which are the five climatic energies. There are, of course, other factors that can trigger disease apart from internal and external causes.

External causes

Everyone has heard of the five elements (or five energies), but few know that this is a model or template that can be applied to several areas. Thus, in TCM, the external causes of disease are linked to abnormal climatic variations, which are then perceived as pathogenic factors. These are likely to invade the body and disrupt the Yin/Yang balance, thus generating a large number of diseases.

These climatic anomalies, or climatic perversions, are classified according to the theory of the five elements into five climatic energies, each linked to an element according to the table below.

- - Wood: wind
  - Fire: heat wave
  - Earth: humidity
  - Metal: drought
  - Water: cold

Wind

Wind is a pathogenic factor in itself; it is Yang. It induces movement and causes other climatic phenomena. It spreads and displaces pathogenic elements.

The wind we are referring to here is, of course, the climatic factor, not the internal wind, which is a concept specific to TCM and will not be discussed here.

Femme avec parapluie renversé par le vent

Heatwave

Heatstroke is Yang in nature. It is extremely penetrating. It causes fire and also dryness. It penetrates the body following prolonged exposure to intense heat (sauna, sun). It causes sweating, agitation, thirst, and fatigue. When it penetrates deeply, it can cause urinary tract infections. Heat waves cause sunstroke or heatstroke.

When this heat comes from the transformation of pathogenic factors that stagnate in the body, it turns into fire. Fire is an aggravation of internal heat.

Dryness

Dryness is Yang in nature and damages the blood, drying up bodily fluids and causing dehydration. It is caused either by a dry climate or by dehydrating phenomena (diarrhea, heavy sweating, repeated vomiting).

If the lungs are affected, a dry cough will develop. If the intestines are affected, some form of constipation will appear.

Cold

External cold penetrates the body following prolonged exposure to cold, either by staying in cold places for long periods of time or by frequently eating cold foods.

When there is a lot of cold, Yin becomes abundant, and too much Yin tends to harm Yang. When cold blocks the dynamism of Yang, it can no longer perform its functions of managing Qi and providing warmth, leading to the onset of illnesses characterized by a decrease in the body’s activity: reduced vitality, exhaustion, and sensitivity to cold.

This can lead to joint pain, muscle aches, back stiffness, intestinal pain, and diarrhea. Other symptoms include lumbago and stomach flu.

Humidity

TCM considers Dampness to be heavy and sticky. It tends to sink or stick close to the ground, and is difficult to get rid of. We readily associate it with something improper or murky… fungi, molds and algae thrive in damp environments. It is on the basis of these particular characteristics of Humidity that TCM qualifies different states of the organism.

Humidity is of the Yin type, and therefore injures the body’s Yang energy. It is caused by exposure to a humid climate. Humidity hinders movement, slowing everything down.

It causes a feeling of heaviness, general fatigue, joint pain with swelling, the sensation of a crowded head, abdominal distension and loose stools.

Humidity often affects the lower part of the body and the pelvis (leucorrhoea may appear). In extreme cases, moisture in the body is transformed into mucus, which can cause cysts, tumors or circulatory disorders (excess cholesterol in the blood). The spleen is also affected. Moisture damages the spleen, which is no longer able to perform its transformative function properly.

Resisting climate perverts

Of course, these climatic perversions do not affect individuals in the same way. An individual’s ability to resist these perversions depends on his or her capacity to resist, and therefore on the strength of his or her Zheng Qi. Zheng Qi can be translated as Straight Qi or Correct Qi.

Zheng Qi is thus the synthesis of the vital Qi that ensure the proper functioning of the organs, Qi and Blood, as well as the Yin/Yang balance and harmony between the body and its environment.

This is why the strength of Zheng Qi will determine whether or not an individual falls ill. The climatic perverse is merely the triggering factor.

Fatigue according to the 5 elements

In TCM, the 5-element theory is applied in various fields. It also applies to fatigue. Before we reach the point of exhaustion or “burn-out”, let’s take a look at our state in terms of the 5 energies.

Wood-type fatigue

Physical signs: excessive sighing, premenstrual syndrome, irregular periods, lump in the throat, tendon tension…

Emotional state: irritable, moody, impatient, too many expectations of self, perceived as “aggressive” OR as a doormat.

Causes: constant stress, feeling trapped, tight schedules, frustration, agitating environmental factors (too much noise, frequent disagreements, etc.).

Fire-type fatigue

Physical signs: restless sleep, memory loss, flushed feeling, spontaneous sweating, heart palpitations.

Emotional state: controlling, feelings of rage, excessive vulnerability, significant lack of joy.

Causes: lack of intimacy with self, prolonged exposure to other people’s negativity.

Earth-type fatigue

Physical signs: tiredness after meals, loose stools, bloating, lazy legs

Emotional state: unmet needs, feeling misunderstood, longing for things other than those already acquired, jealousy.

Causes: overthinking, sitting too long or too often, poor diet.

Metal-type fatigue

Physical signs: tired after long talks, shortness of breath, sweats easily, tired after exercise, feels cold, gets sick easily, chronic cough, prone to allergies, chronic fatigue, eczema.

Emotional state: overly critical, hard on self or others, demanding precision/overly perfectionist, “unfair”, sense of loss and grief, quickly cuts ties, holds grudges.

Causes: very frequent use of voice (e.g. teachers), untreated grief, hereditary factors, lower gastrointestinal problems.

Water-type fatigue

Physical signs: adrenal fatigue, hair loss, low back pain, cold limbs, low libido, erectile dysfunction, fertility problems, urinary frequency.

Emotional state: difficulty staying still, “too tired”, restless, anxious, fearful, worried about money, overly tolerant of risk OR frozen in fear.

Causes: prolonged periods of overwork, persistent anxiety/fear.

Bā Duàn Jǐn : Supporting the sky

by Team | 2929,Oct, 2023 | Healing Arts

Eight Pieces of Brocade Qi Gong, No. 1

This article is the first in a series of eight, each dealing with an exercise from the suite known as Ba Duan Jin or Eight Pieces of Brocade, one of the best-known and oldest forms of qi gong (see box below).

The form of Ba Duan Jin we teach is widely practised around the world today, and is accessible to all ages. It is an excellent complement to our therapies. Practised every day, it significantly improves health. To begin with, we recommend practising with a Qi gong master to avoid any energy imbalance. Qi gong is extremely powerful.

雙手托天 – Supporting the Sky with Your Hands

The first exercise of the Eight Pieces of Brocade is called Liǎngshǒu tuō tiān lǐ Sān Jiāo (两手托天立三交), which literally means “Supporting the Sky with Your Hands Regulates the Three Heaters.”

This exercise improves the overall circulation of Qi. Raising the arms helps to unblock the meridians and promotes a more fluid circulation of vital energy, which in turn contributes to improved health.

By focusing on raising the arms, we open and stimulate the San Jiao (Three Heaters) meridian. Thanks to its action on this meridian, this exercise normalizes the functions of respiration, digestion, and elimination.

The three heaters, or three burners, that give this meridian its name are:

The upper heater, located in the rib cage, which includes the Heart and Lungs;

The middle heater, located between the diaphragm and the navel, which includes the spleen and stomach;

The lower heater, located between the navel and the pubis, which includes the liver, kidneys, large intestine, small intestine, and bladder.

Health benefits

Here are some of the medical aspects of this practice. Qi gong in general relieves physical fatigue and soothes the mind.

Strengthening arms and shoulders:
By regularly raising the arms, this practice can help strengthen the muscles of the arms and shoulders, which can be beneficial for people suffering from pain or stiffness in these areas.

Relaxation and stress reduction:
Qi Gong is known for its soothing effects on the nervous system. Controlled breathing and slow movements promote relaxation, which can help reduce stress and anxiety.

Improved posture and alignment:
This form of Qi Gong encourages upright posture and correct body alignment, helping to alleviate postural problems and associated pain. For example, it can help correct dorsal kyphosis.

Stimulation of the lymphatic system:
The gentle, slow movements of Qi Gong stimulate the lymphatic system, promoting the elimination of toxins and waste products from the body.

Promotes blood circulation:
By increasing the activity of the arms and shoulders, this form of Qi Gong can also contribute to better blood circulation.

“Supporting the Sky”: practice

Preparation:

We recommend starting with simple movements and practising them regularly to learn to feel the flow of qi circulating in the body.

To practice Qi Gong well, you need to be regular, relaxed and not block the Qi. Breathing is slow, regular and abdominal. Loose-fitting clothing is recommended.

Legs slightly apart. Knees unclenched, arms hanging at your sides. The head is straight, in line with the trunk. This means that my posture allows me to remain relaxed on my feet, with the weight of my body distributed over the whole foot. I’m neither slightly forward nor slightly back. The gaze is frank and looks straight ahead, and far away (even if I’m in front of a wall).

Exercise:

Hands cupped below the navel as you exhale.
In a long, very slow inhale, the hands, palms up, rise in an extremely relaxed manner, as if they were being sucked upwards by themselves.
Once at heart level, the palms turn to continue their upward ascent, as if pushing the sky. The shoulders remain relaxed.
The gaze follows the palms without ever tilting the head up or down. Only the eyes move.
Finally, at the end of the inhale, the hands support the sky, the arms remain slightly bent. Then the hands are reversed again, as if to bring Heaven’s energy back to the abdomen. All in a delicate, harmonious movement.
Now begins a long, slow descent towards the abdomen, punctuated by the exhalation.
Once again below the navel, the palms turn harmoniously to begin the next cycle. At no point is there a break, or a change of rhythm.

At the beginning, the practitioner can practice the ascent of the arms on an inhale plus exhale, and the same for the descent. Over time, the practitioner slows down his breathing and thus the rhythm of his routine. In Qi gong, slowness and harmony are the key to efficiency!

Ba Duan Jin, or the Eight Pieces of Brocade

Ba Duan Jin is one of the oldest and best-known forms of qigong. It consists of a series of eight exercises. There are around a hundred different versions, including the one practiced at the Shaolin Temple. Ba Duan Jin is also known as the Eight Pieces of Brocade, in reference to the long brocade coats—a silk fabric embellished with gold and silver embroidery—worn by dignitaries of the Chinese empire. These coats are a symbol of good health.

The exact origin of Ba Duan Jin is unknown, although legend has it that Bodhidharma developed it in the 5th century at the Shaolin Monastery. The northern form is known to have been practiced by the famous general, calligrapher, and poet Yue Fei (岳飛), who lived in the 12th century during the Song Dynasty. He developed the Eight Pieces of Brocade to strengthen the will, courage, and health of his soldiers. This practice improves immunity and develops inner calm and the strength to act in life. The horse stance, which is found several times in Ba Duan Jin, is particularly conducive to developing this strength, self-awareness, and determination.

« Older Entries

Next Entries »