CLASSICAL METHODS
When it comes to classical practice, Nei Gong in my view cannot be practiced correctly without the appropriate level of information and understanding of the tradition from which it emerged. This information is often not taught or even withheld. For example, this must include the reasons behind why we move in various ways; information that describes in detail the layers of opening we are looking for within the movements, ways to utilise our awareness, and guidance on how to develop deep inner listening. Without this, it will at best move the joints around a bit and deepen the breath but ultimately the student will hit a glass ceiling. These arts are defined as ‘internal arts’ for a reason. The external forms are relatively simple, but the layers of activity occurring within those forms are where the true artistry lies, and where the fascination with the practice develops. It then becomes up to the individual practitioner how far they want to take the art, stay at the medical health level, or keep going deeper into the stillness practices that lie at the heart of the tradition.
A classical approach will always unfold in a step by step manner, it will not offer any mastery in a weekend or a year, and will be taught by teachers who have their own teachers and are accountable to them.
The classical route seems slow and is certainly demanding. So much of the foundations built in Nei Gong begin within the body, most of the demanding aspect of the bodywork is not in the usual athletic sports training, its demanding because we have to train the body and mind to let go, to release from the layers of the body habitual stagnations stored as tensions in the muscles and fascia, and gradually build the kind of body that is open and conductive for the later stages of the training. Often Chinese teachers coming to the west have assumed that we are not prepared to do the work, so have come up with a watered down ‘more accessible’ version. Whilst for many people this is not a problem as they are looking for a weekly class to feel a little more relaxed and at ease, not a lifetime study requiring daily practice. For others it is frustrating, not to have access to the depth of the art.
THE TOOLS
Once the Nei Gong process has been initiated through activating and beginning to build the Dan Tian, we continue to work with it whilst utilising the forms of Qi Gong and Dao Yin to facilitate this process.
QI GONG
Qi Gong refers to the forms we learn to move the body and qi in particular ways to achieve fluidity, nourishment and regulating of the internal channels. The name refers to the end result of many years of practise that is energetic (Qi) skill (Gong).
We have several static and moving forms of Qi Gong that we teach in Lotus Nei Gong. We are not a set collecting school as the emphasis is upon the process which unfolds within the forms (Nei Gong) rather than the set itself. The set is the tool we use to amplify the process we are undergoing.
Ji Ben Qi Gong
These are the foundation set of the school initially taught to teach students how to move correctly for Qi Gong. Yet we return to them repeatedly as our training deepens, the movements are simple and the depth we can train within them depends on the development of the practitioner.
Wu Xing Qi Gong
The Wu Xing are designed to help a person have experiential knowledge of the five elemental pulses. These are the pulses that dictate the health of the five key organs of the body according to Chinese medicine. This has obvious health benefits but also the regulation in this aspect of our makeup changes the quality of mind of the practitioner, rebalancing and ordering the mind through regulating the Qi.
Hunyuan Qi Gong
This set is usually introduced beyond the foundations of the practice as they lead the practitioner deeper into their energetic system. Closer to alchemy as they involve working with the deeper channels of our system the congenital channels.
Jing Gong
This refers to the various static postures we use throughout the training to assist the opening of multiple pathways through the body.
Womens Qi Gong
There are some Qi gong forms that are female specific which we train in this part of the syllabus. Alongside this women need to understand the way to work with their energetic system and body, which at foundation stages is different in some significant ways to men.
Additional practices
To assist the process of change and development we use such things as sound work, environmental work, mudras and study of theory.
Dao Yin
Dao Yin are an older form of practice meaning ‘leading and guiding’. We use Dao Yin to expel pathogenic influences from the body and channels to aid the healing process of the Nei Gong practitioner, thereby increasing our health and well being. Through specific movements, breathing techniques and use of awareness, we open the body and joints to expel emotional traumas that have become trapped within layers of the body and mind. The Dao Yin sets we train are as follows:
Wu Dao Yin
These five movements open specific energetic centres within the body and start the clearing out process.
Dragon Dao Yin
The four Dragon Dao Yin exercises are a set of short forms which specifically target the spine and associated channels. Through various stretching, twisting and undulating movements the spinal column is squeezed and stretched in such a manner that it helps to purge pathogens from its length, as well as connecting the body in a very specific way. This helps to generate space within the soft tissues of the body and opens the core congenital networks. The more space there is, the higher level of Qi that the body can conduct along its length, thereby opening areas of consciousness associated over millennia with the spine.
Static Postures
Throughout the training we use various standing postures to aid the process of clearing and opening the joints and channels of the body.
2000 years of a well trodden path to the Dao leading practitioners through a step by step process of cultivation is something to approach with openness and respect, hence the classical nature of the training within Lotus Nei Gong. It is a great privilege to be able to pass on these methods to folk and witness the changes occurring within their bodies and minds as they work with their practice.
The types of students we tend to get in the school that I run and am a part of, are curious, all ages, (18-75) adventurous, bright, willing to work hard and encounter their edge, and we have a lot of fun doing it.