ARC Wiki

This page is read only. You can view the source, but not change it. Ask your administrator if you think this is wrong.
= Wu Qin Xi
Also known as five animal frolics qigong.

== Hu Yao Zhen on Wu Qin Xi & Nei Gong
* Source: https://naturaldaoism.wordpress.com/2015/10/15/hu-yao-zhen-on-wu-qin-xi-nei-gong/

=== Preface
This post is derived from a blog post by Tom Bisio, who posted his translation of excerpts of the French publication, Les Jeu Des Cinq Animaux (Five Animal Play) by Prof Jiao Guo Rui, De Ye Tao and Hu Yao Zhen, translated by Grégory Mardaga.

What is clear in Bisio’s translation is that, understandably, he is not aware of certain aspects of Master Hu’s Neigong or teachings*. I have in places changed and edited the text in accordance with Master Hu’s writings as well as the recieved teachings from my teacher’s of Master Hu’s method. I am grateful to Mr Bisio for putting out the text and providing the opportunity to review them in light of Master Hu’s writings in general as well as the received teachings from his students and grand students.

While I have several of Master Hu Yaozhen’s books, including his book on Wu Qin Xi, I have not taken the time to double check the contents against the above mentioned French book or the subsequent second translation from the French to English. I can note that much of what is below is very reminiscent of Master Hu’s writings on his Neigong that appears elsewhere.

*This is not uncommon nor a criticism, and Bisio is in good company. I have, over the years, read numerous authors (Cohen 2000, Gallagher 1988, Miura 1989 among them) who have translated aspects of Master Hu’s writings without knowledge of his actual methods or teachings. Invariably errors occur, sometimes slight, and sometimes quite great. While the translations remain readable, and somewhat useful in regards to general qigong, they do not represent Master Hu’s teachings accurately, and sometimes miss important implied layers of practice as well as their origins.

=== Introduction
The sequence of Five Animal Play (Wu Qin Xi) exercises requires prior training in Nei Gong. When one attains a certain level of Nei Gong, the body can move spontaneously. Then one can begin to practice Five Animal Play. After having learned the basics of Nei Gong, you can practice the attitudes and movements of the five animals. When performing the movements, you must achieve unity of form (Xing) and spirit (Shen). Use the Intent, rather than physical strength. Calm must prevail; do not hurry. The natural prevails; do not force things. In this manner, you make the body and the joints supple, relax the internal parts of your body, relax your muscles and nerves, transform Gu Qi (food), and prevent disease from occurring.

The movements in the sequence of the Five Animal Play have no limitations. Simply strive to imitate the movements of the five animals in accordance with the Intent (Xinyi). However, to facilitate your learning, I present ten basic postures that you can refer to during your practice. Even if you do not practice Nei Gong and perform only those few movements, you will still receive positive benefits.

The duration of Nei Gong practice varies from one person to another. Do not expect to obtain quick results. In general, after the exercises, you will feel relaxed and full of energy. Given that the state of health differs from one person to another, the interpretation of the important points of Nei Gong will not be the same. If you feel unwell during the exercises, you must stop practice. You can either perform just the movements (Wai Gong) or practice Nei Gong and Wai Gong simultaneously to avoid any risk of error.

If you perform the movements without the basics of Nei Gong and only imitate the attitudes and movements of five animals, focus on the Middle Dantian (Zhong Dantian) [1]. Practice in a natural and relaxed fashion. It is not required to combine the movements of the animals with Nei Gong, as your health will still be improved.

The principle characteristic of this Nei Gong is to simultaneously combine stillness (Jing) and movement (Dong)[2]. To a large degree, this means to look for movement in (arising from) stillness. Therefore, during practice, you must progress through stages. You should not be in a hurry to succeed and should not look for certain reactions. When breathing or moving, you must allow yourself to be spontaneous. Do not be too hard on yourself in avoiding mistakes, as this can harm your health.

The other characteristic of this Nei Gong is to free yourself from breathing through the nose and mouth. Do not interfere with the breath more than is necessary and instead concentrate on the cavities. The principal cavities (Qiao) or points (Xue) [3] on which you must concentrate are Zhong Dantian (Navel), Jia Ji (under the 12th thoracic vertebrae), and Ming Men. In general, when one talks about Dantian, it refers to Middle Dantian (Zhong Dantian).

Roughly speaking, we can divide the “Qi” of Qi Gong into two categories. First, the qi of respiration through the nose and mouth, which is called Post Heaven Qi (Hou Tian Qi) [breathing]. Secondly, there is the qi which is transmitted to us when we are inside the body of our mother. It is called Pre-Heaven Qi (Xian Tian Qi), or Original Qi (Yuan Qi). You should most especially not pay attention to the breathing (inspiration and expiration) that takes place through the nose and mouth. Instead, when you employ the Pre-Heaven Qi, it is as though you have the sensation of “breathing” in the cavities and points (Qiao and Xue) on which you focus. Furthermore, upon reaching a certain level, your body may begin to move spontaneously.

In this book, one is not concerned with breathing through the nose and mouth, but with the Pre-Heaven Qi. It is not the action of breathing through the nose and mouth, but the respiration of the cavities (Qiao) [ie; dantian]. You should not confuse the two and should clearly distinguish between them. It is different from ordinary breathing and beneficial to health. Concerning breathing through the nose and mouth, you should not pay attention to them (one should breathe naturally). In order to achieve True Natural  Breathing (真息 Zhen Xi) and to avoid an risk of error, one should not pay attention to it (nose and mouth breathing).

According to the explanations of the ancestors, the Upper Dantian (Shang Dantian) is located between the two eyes [4]. It corresponds to the Heart-Mind (Xin). Behind the navel is the Middle Dantian (Zhong Dantian). It corresponds to the Intention (Yi). During the exercises, the eyes are half closed and observe the Middle Dantian. This is called “Inner Vision” (内视 Nei Shi) or “Vision of the Spirit” (神视 Shen Shi). With Nei Shi you can then unify the Heart-Mind (Xin) and the Intention (Yi) [Intent Xinyi] , the Intent and the Qi, and the Qi and physical force (Li), and thus awaken the Pre-Heaven Qi.

Nei Shi is often mentioned in this book. The meaning of this term, which we will not return to is as follows. Nei Gong must first be implemented from Stillness Practice (Jing Gong) (without a time limit) [5]. After reaching a certain level in Stillness Practice, the limbs of the body may move. As soon as they begin to move, there can be no question of suddenly interrupting exercise, because you then disrupt your body. This is a mistake. On this point you must be vigilant.

“First fix the Xin. When the Xin is fixed, the Shen condenses. When the Shen condenses, the Xin becomes still. When the Xin is still, you are calm (Jing). When you are calm (Jing), you do not intervene (Wu Wei).[6] When you don’t intervene, the Qi circulates. When the Qi circulates, you move (Dong).”

=== Methods
These are some of the oral formulas that must be memorized by heart when one practices the basic exercises.

Specifically, here is the method of training:

1. Before the exercises, loosen your clothing and your belt, take care of any bodily needs and rest for a moment. Once you have fixed your Heart-Mind, sit on a chair or remain standing. The environment should be peaceful and the room should be well ventilated.

2. The posture, whether sitting or standing, must be natural and comfortable. After you are in position, sense that your Heart-Mind is calm, that the Qi is harmonious and that your breathing is even and regular. Then ‘Look’ inside the Middle Dantian, ‘Listen’ to it and ‘Consider’ it [7]. Do not pay attention to the breathing through the nose or mouth. Bring the breathing of the nose and mouth to the Middle Dantian. Gently close the eyes and concentrate your Intent (Xinyi) on the Middle Dantian.

3. Once the Heart-Mind is fixed, “inhale” the Qi of the Middle Dantian towards Mingmen. Inhale until you feel the joining of the Qi of these two zones. When you can no longer “inhale”, wait until the Dantian naturally “exhales” the Qi toward the front. Then inhale the Qi again naturally toward the back. So sometimes the Dantian exhales, sometimes it inhales: this is “Dantian Breathing.” You must conform to the natural respiration of the Dantian, and you must especially not pay too much attention to the belly as it inflates and deflates. You do not need to coordinate Dantian breathing with the breathing of the nose and mouth.

4. If the Dantian does not “breathe”, you should not make it “breathe” using the intent, nor should you direct it by using the respiration of the mouth and nose. Just watch it [the Dantian]. If you stand or sit for a long time, observe it for a long time. Forget the breathing of nose and mouth.

5. When you are able to observe like this for a certain amount of time, your body begins to move unconsciously. After the body is set in motion, your intention must always observe the Dantian. If the body wants to move in such a way, then it will move in such a way. Don’t use the Intent. Don’t attend to the movement and don’t attempt to prevent it.

6. If after 30 to 60 minutes of spontaneous movement you wish to stop the exercise, say to yourself: “I am not going to exercise more”, and at the same time stop observing the Dantian. Stop the exercise gently. You absolutely must not interrupt the exercise forcefully or abruptly. Sometimes after a period of practice, the exercise stops spontaneously.

7. The movements may constantly change, but you must not forget to observe especially Dantian.

8. In certain individuals with different physical constitutions, it is possible that spontaneous movements will never be triggered, even after a long practice of basic exercises. If the movements do not come, do not be impatient and do not move intentionally in imitation of others. Do not forcefully seek movement.

9. If after long-term practice, the spontaneous movements are not triggered, you can also practice the Five Animal Play and use the Intention to observe Dantian. This depends upon the individual.

10. The physical constitution, age and the life conditions of each person are different. For certain individuals, the hands are the first to move. For others it is the legs or the head. It depends on the individual.

11. If the movements are incessant, don’t be afraid. Do not suddenly stop the exercise. At the moment you want to stop, say several times: “I am stopping. I will not move anymore.” If after the triggered motion, you roll on the floor, you say to yourself: “Make me get up. Rolling on the floor is making my clothes dirty.” If the movements accelerate more and more, you can say to yourself several times: “Slow down. It is too rapid, I can’t maintain this.” This suggestion will make you gently slow down.

12. After focusing on Dantian and beginning to move, the first movements may be somewhat violent and change uncontrollably. However, during the exercise, you can control these movements. The movements can follow mental activity. If you want to go fast, you will go faster. If you want to go slower, you will go slower. If you want to move, then you move. If you do not move, then you can concentrate and practice the exercise called “Standing Stake” (Zhan Zhuang Gong).

13. During the exercise, there may be phenomena such as aching, tingling, a sensation of swelling, heat, itching or sweating. These are normal reactions and you should not be apprehensive or afraid of them.

14. During the exercises avoid experiencing strong emotions such as anger or melancholy. You should also lead a moderate life, particularly in the area of sexual activity.

15. Once the movements stop, close the exercise. In order to do this, men must imagine the Qi goes to the right, beginning from a point at the top left of the navel and making 36 counterclockwise, centrifugal (outward moving) circles around the navel. Then return in the opposite direction (clockwise) by making 24 centripetal (inward moving) circles. Gather Qi in the Middle Dantian. The direction of rotation for women is against is the opposite to that of men. These circles are employed in order to collect Qi, and to avoid dispersion of Qi.

//Image: HuYaoZhen-closing// Note: This image shows four pictures, two for men and two for women. It shows an outward spiral from the dantian for men and an inward spiral, and likewise for female. The spirals are (from the top, going to the right) as an outward spiral for men and the reverse going inwards, but the opposite direction for women. In the fashion of self massage, a man would use his right hand to spiral starting at the dantien and ending up tralelling up on the left side accross; in image two the left hand to touch left of his navel, then move downward in a spiral towards the dantien, ending up going up on the innermost circle at the dantien (image 2), and reverse for women. Or using the fingertip method, for males the left hand will begin at the dantien and end with the direction of the fingers at the top of the abdomen; or will use the right hand at the top of the abomen, in the direction of the fingertips to circle towards the dantien (image b) and reverse for women.

16. After closing the exercise, rub your hands together until they become warm. Then rub your face and head.

17. During the exercise, be determined and persistent. Practice consistently one or two times daily for about 1 hour.

18. Do not exercise before a meal or in the half-hour just following a meal.

19. When practicing Five Animal Play, the mind must enter into a state of Stillness. Chase away the various thoughts. Sublimating the Spirit and nourishing the Qi are the two main objectives. In standing, guide the Qi through Intent and use the “breathing” of the Upper, Middle and Lower Dantian in order to coordinate them. Activate the body movements and make your movements merge with the appearance of Five Animals. Simultaneously, based on the sensations triggered by your body, purify the Spirit and the Qi so that the Intent, Qi and body are closely linked. This will enable you to transform Essence (Jing), sublimate the Spirit, and turn the Spirit back to sublimate emptiness. Practitioners of old felt that to fully understand the Five Animal Play, one had to learn through one’s own experience. “If there is emptiness, there awakening; if there is awakening, then there is circulation; if there is circulation, there is change, if there is change, then there is transformation; if there is transformation, there is emptiness; if there is emptiness, then there is Transcendence.” This means that after entering completely into a state of Stillness, the brain is more alert, and the Intent and Qi circulate more freely in the interior of the body. Under the direction of the Intent and Qi, the body moves spontaneously and transforms. Conversely, the more it changes, the more the brain becomes calm and empty. Reciprocally, the body movements appear to be light, more flexible and more natural. In view of this explanation, Five Animal Play is not simply a technique of Chinese Boxing. The movements must combine with the Intent and Qi. Only then will the muscles and nerves relax, the joints release and unbind, the circulation of the blood be unencumbered, and the body be strengthened and protected from disease.

20. Generally speaking, Five Animal Play is divided into three steps. The first step is to imitate the movements, so that they conform to the postures. The second step is to assimilate the postures and characteristics of each animal, and learn the movements by heart. The third step is to conserve the Spirit and nourish the Qi, accumulate Jing, and gather the Spirit, setting the body in motion through Intent. After entering into a state of calm, the mind focuses on the orifices. First sublimate the Qi, then think of each posture. Just thinking spontaneously triggers the movements.

21. There is no established order for Five Animal Play. You can decide to practice any of the postures and animals.

==== Video of Methods
Master Hu’s daughter Hu Yue Xian performing her Father’s Neigong; https://youtu.be/aihrVdDeP64

=== About Hu Yao Zhen
Hu Yao Zhen (1897-1973)[8] was a master of Xing Yi Quan, A Doctor of Chinese medicine and a lay Daoist practitioner and disciple of three Daoist Lineages, Longmen Pai, Jinshan Pai, and a Daoist lineage associated with Chen Tuan (Yin Xian Pai?).  He was the co-founder of the Beijing Martial Arts Society with his friend and colleague Chen Fake, he was one of the group that coined and popularised the term “Qi Gong”, as well the term “Yi Gong” (Medical Qigong) and was the first person to establish a Medical Qigong Hospital in Beijing, earning himself the name “father of modern qigong” from the Japanese [9].

He studied martial arts in his youth, learning Xing Yi Quan from Wang Fuyuan, and Peng Ting Juan, Mu Xiu Yi, and later Tai Ji Quan from Zhang Qing Lin (Yang Cheng Fu’s nephew). Hu studied Daoism, Neigong, Liu He Xin Yi Quan, and Hua Tue Wu Qin Shu with Daoist master Peng Ting Juan. He also studied Xing Yi Quan, and Shou Dong Chen Ji Quan Pu from Dai Wen Jun in in Shanxi Province. He then studied Buddhist Gong Fa and Zhuang Zhi Tu Na Fa from the Buddhist monk Li Hong at Chong Shan Temple in Taiyuan, Shanxi Province.

Hu practiced and taught martial arts and Chinese medicine for several decades. He combined elements of Buddhism, Daoism, martial arts, and Chinese medicine Hu was the author of Qigong Practice Method for Health and other books. He shared his unique Qi Gong method in clinical practice to benefit the general public. Hu’s clinical results with Qi Gong were well known in Beijing, and his method was recognized and was widely promoted by the Chinese government in the late 1950’s and 60s.

=== Footnotes:
[1] In Master Hu Yao Zhen’s method and teachings a 5 dantian model is used rather than the more common and popular qigong model of 3 dantian. This reflects it’s alchemical origins. Further to this, the ‘middle dantian’ (zhong dantian) is located specifically behind the navel, between the navel and spine (mingmen). The navel itself is not considered the Zhong Dantian, though it is considered a gateway into it. In his writings Master Hu was very clear on pointing out the specfic locations of the dantian that his method utilises.

[2] Master Hu named his Neigong after this principle, Jing-Dong Gong (Stillness-Movement neigong).

[3] 窍 Qiao: means aperture, hole, orifice, opening, cavity; 穴 Xue: means cavity, cave, acupuncture-point. In many Daoist texts the dantian are refered to using the term Qiao, although Qiao can also be used when speaking of such orifices as the eyes, ears, nose and mouth.

[4] I would have to be able to check the original Chinese to see what was actually said. In Master Hu’s method and writings, the Shang Dantian is analagous to the Niwan in the center of the head, and is not the point between the eyes. This point while also important is given a different name, 視竅 Shi Qiao, and the two are discussed as related but are not the same thing. This is similar to this issue in footnote [1], and may simply be due to translation from Chinese into French, and then into English.

[5] Bisio renders 静功 Jing Gong as “Static Training” in the main body of his text, and defines it as “Standing (Zhan Zhuang) or sitting training using the interior vision” in his footnote. Regardless of the terms usage elsewhere or in other methods, in Master Hu’s method it is best rendered as Stillness Practice. In fairness to Bisio, he does also render Jing Gong as “Training Stillness” in his footnote, however his choice in the main body of text implies the term refers primarily to static training which is mis-leading. Jing Gong is more than simply Standing or Sitting methods.

[6] 無爲 Wu Wei (non-action) does not actually mean doing nothing at all. It does not signify the complete absence of activity, but rather not overdoing – doing less, and acting without artificiality or arbitrariness.[1] Wu Wei also implies the performance of actions which are “non-coercive.” That is, it is the absence of actions which interfere with one’s De (the power, potential or focus of things within one’s sphere of influence). This implies a knowing that is without fixed rules or principles and desiring without seeking to possess or control.

[7] Master Hu referred to this method as “Three Natures Return to One” (三性归一 San Xing Gui Yi). This refers to the method of 想 Xiang (think/consider), 看 Kan (look/watch/examine), 聼 Ting (listen/hear/understand), focussed upon Dantian.

[8]Hu Yaozhen was born in 1879 not 1897, I have seen this reversal of the last two numbers in several online sources.

[9] Bisio’s text simply reads “who was also well versed in acupuncture, Chinese medicine and various kinds of Nei Gong.” Which is rather inadequate.