To enter the innate world after birth, you must first practice internal skills.

To practice internal skills, you need to practice the qi method first, that is, use the tongue to top, close your mouth, breathe at the nose, and keep your mind at the Dantian.

When practicing, keep quiet as the main point, be consistent, sit or stand, the limbs must remain natural and the muscles relax.

Use your mind to lead the qi. If you think, the qi will come. The intention should not be chaotic and the qi will not be reversed.

Practice external skills this time.

First pull the tendons and luck, exhale and inhale three times, drain the waste gas, absorb new gas, and then exhale the old and bring new gas.

First calm and then luck, the energy sinks into the Dantian, and it will grow rapidly.

Qi and force are combined, the brain and heart are combined, and the mind and mind are combined, and the mind are combined, and the mind is controlled by the mind. It is also necessary to see its mark and reach the brain. The brain adopts policies, and use the mind to lead the qi, strengthen the strength of the qi, use the force to motivate the qi, and use the qi to exert strength.

In the information, you must learn internal skills from shallow people to deep, from simple to traditional, from easy to difficult, and proceed step by step, and you cannot rush to achieve success.

To practice external skills, you must adhere to the wonderful secret of "suffering and perseverance". You cannot achieve success without suffering, and you cannot achieve success without perseverance.

6 Those who practice must obtain the method. It is difficult to achieve success by relying solely on hardship and perseverance, but not on hardship. To achieve true success, one must learn from good teachers, practice hard, learn the strengths of various schools with humility, make up for one's own shortcomings, and persevere.

When you first practice your mind and focus on the Dantian, due to improper methods or disordered mind, it is easy to cause qi stagnation, causing swelling and fullness in the lower abdomen, and even pain or discomfort throughout the body. If you have this symptoms, you can press the Qihai point with the middle finger.

If this practice violates the practice rules and precautions, it will lead to retrograde qi and blood and dysfunction of the internal organs, which is the so-called "fire-traveling demon".

Various situations are listed in the information and solutions are given.

If you feel that the qi gathers on the top of your head, you will feel obvious swelling and painful and heavy pressure on your head. You can use your fingers to click on the sun, Fengchi, Hegu, Yongquan and other points to eliminate the disease in a moment.

If you feel that the qi gathers on the forehead and you feel like you are putting a plaster on the forehead, this symptom can be relieved and corrected by clicking on the acupoints such as the star, the sun, the Fengfu and Kunlun with your fingers and applying a purgation method.

If you feel that the heat is plagued by fire, this symptom can be relieved by clicking Baihui, Quchi, Qihai, Sanli and other acupoints with your fingers.

If you feel panic, this deviation can be corrected by clicking Neiguan, Shenmen, Xinyu and Sanli with your fingers.

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According to the information, a person's body has internal organs and five senses and limbs on the outside.

The five internal organs are the heart and liver, spleen, lungs, kidneys, and six internal organs are the gallbladder, stomach, large intestine, small intestine, triple burner, bladder, five senses are the eyes and liver orifices, geese are the lung orifices, the mouth is the spleen orifices, tongue is the heart orifices, and ears are the kidney orifices.

The limbs are connected by tendons. The tendons start from the claws, gather at the elbows and knees, and wrap around the head and face.

Those who are moving and lively are qi, so practicing qi first must first practice qi.

Qi moves outside the meridians, and blood flows inside the meridians. The blood is like water, and the meridians are like rivers.

The circulation of blood and the circulation of qi all come from the heart.

At twelve hours of day and night, the twelve meridians flow, and the blood flows back and forth in an instant, and hundreds of meridians vibrate. The liver controls the tendons and stores blood, and the blood of the internal organs and meridians is all promoted by the liver.

To nourish qi and qi are inseparable from nature, to practice qi and life, to nourish qi and protect life, one must keep one's mind from moving.

As the saying goes, the mind is the king fire, and the movement is the image fire. The heart fire does not move, the image fire does not arise, and the qi and thoughts will be calm. Without thoughts, the spirit will be clear, and the mind will be calm.

Although practicing qi and nourishing qi come from the same source, there are differences between virtual, real, movement and stillness, and tangible.

The learning of nourishing qi takes Tao as the backbone, and the collection of meaning as the clan method; the learning of practicing qi takes action as the effect, taking swallowing and spit as the effort, taking soft face as the main theme, and hardness as the ultimate goal.

The wonderful use is that it is hard and soft at the moment, half hard and half soft, hard and soft, and when it is weak, it is solid, and when it is weak, it is weak, soft and hard, it is soft and soft, left and right, soft and hard, alternating with each other, using both virtual and real, and combining hard and soft, this is the secret of practicing Qi.

Qi means breathing. Luck and use Qi means adjusting breathing.

There is a difference between using qi and swallowing the nose, which is called mild fire and martial fire. Swallowing the nose is literary, and swallowing the mouth is martial.

Qi travels through the tendons and veins of the meridians, and the force comes from the flesh, skin and bones.

The skin and bones are strong on the outside, and the tendons and veins are strong on the inside, and the blood and qi are strong on the outside.

The information believes that only by understanding the word qi and blood can one know the origin of qi and strength, and naturally know the difference between qi and qi.

The so-called "qi moves first, force follows later, and the Dantian is strong and the energy is sufficient, this is the theorem of unchanging."

There are twelve main meridians in the human body, namely the Taiyin lung meridian of the hand, Jueyin pericardium meridian of the hand, Shaoyin heart meridian of the hand, Yangming large intestine meridian of the hand, Shaoyang triple burner meridian of the hand, Taiyang small intestine meridian of the foot, Taiyin spleen meridian of the foot, Jueyin liver meridian of the foot, Shaoyin kidney meridian of the foot, Yangming stomach meridian of the foot, Shaoyang gallbladder meridian, and Taiyang bladder meridian of the foot.

There are also eight extraordinary meridians, namely the Ren meridian, Du meridian, Chong meridian, Ding meridian, Yin Qiao meridian, Yang Qiao meridian, Yin Wei meridian, and Yang Wei meridian.

When practicing Qi, under the command of Qi, Qi passes through the twelve meridians of the meridians to achieve the purpose of luck or using Qi. This short process is the so-called Great Circle Operation Method.

The exercise of qi passing through Ren and Du meridians is called the Small Zhoutian Running Method.

The two types of exercises, the Great Zhoutian and the Small Zhoutian, are both exercises that lead the mind to the qi to gather the dantian, and use the mind to move the qi from the dantian to the whole body through the meridians. They are called the Dantian running exercises.

The left part of the human body is the blood part and the right part is the Qi part.

The blood part belongs to Yin, the Qi part belongs to Yang, the blood part goes slowly, and the Qi part goes fast, so you must first move left and right first, and move the Qi and meridians of the blood part to combine it with the Qi in terms of time and speed to adjust the balance of Yin, Yang, Qi and blood.

There are six breathing methods for practicing Qi, that is, six stages of practicing Qi from shallow to deep.

The first stage is natural breathing. When inhaling, the mouth opens slightly, the upper and lower teeth are slightly connected, and the tip of the tongue against the palate. As you inhale with your nose, the abdomen should be raised. When exhaling, the mouth should be closed, and the tip of the tongue should be pressed against the palate. As you exhale, the abdomen should be contracted. The effect is to increase strength, boost your spirit, and increase your lung capacity.

The second stage is the circulation of yin and yang. The front of the human body belongs to yin and the back of yang. The small circulation refers to the circulation of qi in the upper body.

The breathing method of yin and yang circulation is to contract the abdomen when inhaling and protrude when exhaling, so it is also called trans breathing.

Breathing is still done with the nose, and using the mind to guide the qi to circulate in the upper body, that is, the mind is used to lead the qi.

When exhaling, you should realize that the qi descends from the top of the head through the chest to the dantian. When inhaling, you should note that the qi is pushed from the tail of the dantian and the spine reaches the top of the head.

When inhaling, you should lift the anus. If it is standing, you should grab the toes when inhaling. This is all to lift the air.

The third stage is the circulation of yin and yang. The Great Circle is to expand the qi to the lower body. Because with the foundation of the first two stages, the qi has been trained to a deeper degree, so the circulation of qi can be expanded to the whole body.

Use your mouth to exhale and use your nose to inhale.

When exhaling, the abdomen is protruding, and when inhaling, the abdomen is contracting. When exhaling, you should realize that the qi sinks from the top of the head through the Dantian to the Yongquan.

When inhaling, you should realize that the qi goes from Yongquan to the tail vertebra, spine, neck and neck to the top of the head.

The fourth stage is breath regulation, also called natural breathing, which seems to return to the first stage of natural breathing. The convexity of the abdomen is the same as the first stage, but it is much deeper than the first stage of breathing.

This is to enable the internal organs to develop in a balanced manner and avoid deviations.

The fifth stage is laryngeal breathing, also known as strengthening deep breathing.

The throat should be opened as much as possible. The throat should be opened to strengthen and deepen breathing.

In this stage, the convexity of the abdomen is the same as in the second and third stages, and luck is also required throughout the body.

The sixth stage is internal breathing, that is, there is no sound when breathing.

Also known as true breath, also known as fetal breathing, means that the fetus breathes in the mother's body. The fetus breathes in the mother's body not with the mouth and nose, but with the navel.

When I breathe internally, I seem to be breathing with my nose, but I can’t feel it. In fact, I am using my navel to breathe fetally and practice the prenatal energy.

When inhaling, you should realize that the qi is raised from Yongquan to the tail vertebra, and then to the spine and reach the top of the head.
Chapter completed!