Health-improving Chinese gymnastics. Health-improving Chinese gymnastics Health-improving Chinese qigong gymnastics

The origin of the canonical part of Zhou is associated with two important types of fortune-telling practice - on turtle shells and cattle bones (formation of geometric symbols) and on yarrow stems (various numerical combinations). The Zhou Li contains a message about the use of “three changes techniques” (san and zhi fa) during the “great fortune telling” (da bu): Lian shan (Closing Mountains), Gui zang (Return to the Treasury) and Zhou yi. In the traditional “science of I Ching” - “Yi Xue”, these names are associated with three versions of one work, correlating with the mythical rulers of antiquity: Fuxi (or Shennong who followed him), Huang Di (Shennong’s successor) and the founder of the Zhou dynasty - Wen -Wang (12-11 centuries BC), or with the first three dynasties - Xia (23-16 centuries BC), Shang-Yin (16-11 centuries BC) and Zhou (11th-3rd centuries BC). The Lian Shan and Gui Zang texts were considered lost. According to the assumption of Pi Sizhui (19th century), before Confucius, such texts, like the written text of Zhou Yi, did not exist at all and we are talking only about various divination systems. The most ancient mantic techniques were transformed in Zhou and into a numerological (see) system of mathematical-like operations with numbers and geometric figures, the task of which is “to separate by type the properties of all the darkness of things” (Xi qi zhuan, II, 2). Attributed to Confucius, but actually formed, apparently, in the 5th-4th centuries. BC. The commentary part of Zhou and, mainly in its most philosophical section - Xi Ci Zhuan (Commentary of Attached Words), this system is interpreted as a doctrine of a closed structure of a constantly and cyclically changing world, consisting of 64 basic situations. The formalized nature of operations with hexagrams and their components allowed Zhou to acquire a general methodological status, functionally similar to that which belonged to Aristotle’s Organon in Europe. In the Han era (3rd century BC - 3rd century AD), under the influence of the mystical and natural philosophical teachings of the Yin-Yang Jia, the “school of new writings” (jin wen jing xue) and the oracle-apocryphal tradition (chen wei) the general methodological potential of gua schemes was realized in maximizing their ontological referents and coordination with all other similar schemes - the “five elements” (wu xing1), cyclic and zodiacal signs, magical numerical figures He tu and Luo shu. At the turn of our century in the work of Yi Lin (Forest of Changes) by Jiao Yanshou (1st century BC) or Cui Zhuan (1st-2nd centuries) and Tai Xuan Jing (Canon of the Great Mystery) by Yang Xiong (1st century BC). BC. - 1st century BC) attempts were made to complicate Zhou numerology and or supplement it with an alternative ternary system. However, they did not receive general recognition, and Zhou retained its central methodological and ideological significance for both Confucianism and Taoism, which was finally established during the reign of the Song Dynasty (10-13 centuries), when Neo-Confucianism was formed. During the same period, the numerological-methodological “doctrine of plans and writings” (tu shu zhi xue) developed, within the framework of which the content of Zhou was explicated by a system of diagrams, primarily related to the location of gua according to Wen-wan (as in the real text) or according to Fu-xi (as in the ideal model). The gradual change of whole (yang) and interrupted (yin) gua features in the Fu-xi sequence is subject to the same pattern as the change of signs 1 and 0 in the designation of the natural series of numbers in binary arithmetic, which underlies all modern computer programs. The creator of binary arithmetic, Leibniz, was familiar with the Zhou system through Jesuit missionaries and saw in it evidence of God's providence. In 1973, during archaeological excavations in the People's Republic of China (Mawangdui near Changsha), the oldest (180-170 BC) Zhou text was discovered with a specific (third) sequence of hexagrams, typologically similar to the Fu-xi sequence. The most authoritative translations of Zhou into European languages, made by J. Legg ( English language), R. Wilhelm (German), as well as the Russian translation of the canonical part (I Ching) by Yu.K. Shchutsky.

Qigong (Qi – “breath”, “air”, Gong – “work”, i.e. literally the term Qigong is translated as working with breathing) is one of the most popular practices of the Eastern direction today. Qigong schools can be found in all civilized countries of the world. What explains such widespread distribution? Of course, to answer this question, you need to understand the very philosophy of the exercises, the ideas underlying qigong.

Health-improving gymnastics of China Qigong

The basic principle of Qigong health gymnastics is working with energy inside the body. A person must learn to find a source of energy, accumulate it, be able to process it and direct it to those points in the body that need healing. Moreover, not only the organs and systems of the body become such points, but also the spiritual component. Through physical relaxation, mental balance is achieved. Through the exercises of Chinese health gymnastics, health returns to physical level, and, as a result, the mental state is normalized. However, there is nothing surprising here. We all know that if we experience excessive nervous tension, then disruptions in blood pressure will inevitably occur, blood sugar levels will change, and the level of adrenaline will increase significantly. All this cannot but affect other levels of the body system and the impact will not be positive at all.

Qigong practices will help direct energy to the right areas of the cerebral cortex and help relieve tension. And then, just as pathology began to arise, restoration will begin along the chain.

This is just one example, showing from afar how gymnastics works. If we talk about the overall system, thanks to which amazing positive effect, then three basic components are always considered here. A qigong practitioner takes into account that he must control the harmony of breath, body and heart (psyche).

When working with breathing, you need to achieve rhythm, or more precisely, its ordering. Breathing in qigong is used in different parts of the body, at different points. This is where concentration comes into play. Through concentration, channels open, harmonization of energy and the part of the body with which the practitioner is working occurs.

Harmony of the heart or psyche considers the training of the will. A person tries to avoid continuing the internal dialogue and stop thinking about problems. This is how relaxation and a feeling of peace are achieved.

Body harmony is the physical component of qigong gymnastics.

The practitioner must find positions that allow him to relax, but at the same time maintain structure.

All of the above components of the exercises help achieve the goal, namely, the ability to accumulate, redistribute and conserve energy. These practices trace their history back thousands of years to the Chinese religion Taoism. The versatility of qigong has led to the formation of many schools.

The division into qigong directions is a very arbitrary phenomenon. The simplest classification is to identify the purposes for which practices are used. Yes, there is medical qigong, the main task which is maintenance physical health. Martial Qigong is practiced by schools of Chinese martial art.

The foundation of the set of exercises taught at the International Center site was the art of master Zhou Yi, the closest student of the great master Wu Tunan. These exercises have been taught for several decades. The teaching of qigong in Russia began at the Center for Non-Traditional Health Systems of the USSR State Sports Committee, at a time when each such practice underwent strict selection before it was allowed to be taught to new students.

Wu Tunan is one of the most famous masters in China

Wu Tunan lived from 1884 to 1989. He trained in the art of Tai Chi from the age of 9. His teachers were greatest masters Yang Shaohou and Wu Jianquan. Until his death, he did not stop practicing regularly, actively developing and spreading taijiquan not only in China, but also in many other countries of the world. Wu Tunan became the author of many books in the field of Chinese martial arts. His works also touched upon such areas of knowledge as archaeology, linguistics, natural science, history and many others. The master’s activity in research and pedagogical activity. Wu Tunan also developed his own system of active longevity. The master died at the age of 105 as a result of an accident. He devoted more than 96 years to the study and practice of Tai Chi. His works continue to be studied in many countries.

Zhou Yi is a student of master Wu Tunan.

Zhou Yi Born in Harbin in 1924. At the age of 27, he fell ill with a stomach ulcer and underwent surgery, as a result of which 2/3 of his stomach was removed. The operation greatly undermined his health, hypertension and neurasthenia began to appear, the functioning of the kidneys weakened, the spleen and liver increased in size. At 40 years old, Zhou Yi looked like an old man with swollen legs who could barely move. I began to practice traditional Chinese health gymnastics, taijiquan and qigong, on the advice of an old doctor. An excellent result was visible three months after the start of training: a surge of strength, vigor, and a significant improvement in well-being. After some time, Zhou Yi met Wu Tunan and became his follower and one of his closest students. Under the guidance of master Zhou Yi, he developed a set of techniques to help regain health, maintain youth and avoid a huge number of diseases.

A set of exercises developed by master Zhou Yi together with his teacher Wu Tunan is aimed at improving health. The principles underlying Taijiquan make it possible to develop joint mobility, and, as a result, coordination and flexibility. All this, in turn, is an excellent prevention against a variety of diseases.

There are many stories when the healing abilities of qigong masters made it possible to cure severe diseases: paralysis, Parkinson’s disease and many others.

A very strong complex. Damn difficult to do correctly. In every visible movement there is hidden internally, almost indistinguishable visually. At correct execution It’s difficult not to “make movements”, but to do them correctly - they are not familiar, these are not the movements that are natural and characteristic of the body. But if it works, it's a completely unfamiliar pleasure. However, even if you just perform it, copying the movements of the master, it hits the spot with a bang. Who understands, of course.
Wushu is the path to health and harmony, hehe.
You should try harder and write comments on the movements. Well, that's what I know. A little bit. Maybe I'll get ready.

A set of Tai Chi Gong exercises by master Zhou Yi

List of exercises

Attunement in the “taiji position” (taiji shi 太极势).

1. Preparatory exercise(yubei lianxi 预备练习).


2. Opening and clearing the meridians through conducting energy-qi (tong qi 通气) through them.


3. Gathering the qi energy of the “six sides” (tsai liu fang zhi qi 采六方之气).


4. Activation of the most important biologically active points by touching the fingers (dian xue 点穴).


5. Activation of the hand meridians (tsujin shoujinmai 促进手经脉).


6. Activation of the leg meridians (tsujin tzujinmai 促进足经脉).


7. Spinal stretching (la jizhui 拉脊椎).


8. Rotation of the joints of the limbs and the spinal column (zhuan guanjie 转关节).


9. Steps (bufa 步法).


10. Stretching the bow (kai gong 开弓).


11. Yin-yang palms (yin-yang zhang 阴阳掌).


12. Steps forward and backward with bow stretch (jinbu kai gong 进步开弓, tuibu kai gong 退步开弓).


13. “Sword fingers” in the “rider” stance (jian zhi mabu 剑指马步).


14. “Hovering hands” (piao shou 飘手).


15. “Absorbing” and “releasing” energy-qi (tsai qi 采气, fa qi 发气).


16. “Stretching” the field of qi energy (lakai qichang 拉开气场).


17. “The Youth Prays to Buddha” (tongzi bai fo 童子拜佛).


18. Completion of training, massage (shougong 收功, anmo 按摩).

Wu style Taijiquan (吴). Training (liang 练) wide-amplitude (dajia 大架) complex “with fixation” of movements (dingshi 定式).

List of items

1. 预备式 yubei shi - ready position
2. 起式 qi shi - start position
3. 揽雀尾 Lan Que Wei - grab a sparrow by the tail
4. dan bian - lash with a whip
5. 提手上式 ti shou shang shi - stand in a position with your arm raised
6. 白鹤亮翅 bai he liang chi - white crane spreads its wings
7. 搂膝拗步 low si ao bu - abducting movement from the knee in the “aobu” stance
8. 手挥琵琶 show dick pipa - hands play “pipa”
9. 进步搬拦捶 jin bu ban lan chui - with a step forward “retract your hand and strike with your fist”
10. 如封似闭 rhu feng si bi - it seems that [the door leaves] are closed
11. 十字手 shi zi shou - cross hands
12. 抱虎归山 bao hu gui shan - grab the tiger and return [him] to the mountain
13. 揽雀尾 xie lan que wei - “grab the sparrow by the tail” diagonally
14. 斜单鞭 xie dan bian - “whip whip” diagonally
15. 肘底看捶 zhou di kan chui - watch the fist strike from under the elbow
16. 倒撵猴 dao nian hou - the monkey moves back
17. 斜飞势 xie fei shi – “diagonal flying” position
18. 提手上势 ti shou shang shi - stand in a position with your hand raised
19. 白鹤亮翅 bai he liang chi - white crane spreads its wings
20. 搂膝拗步 low si ao bu - abducting movement from the knee in the “aobu” stance
21. 海底针 hai di zhen - needle in the seabed
22. 扇通背 shan tong bei - fan out your back
23. 撇身捶 pe shen chui - punch with a displacement of the body
24. 退步搬拦捶 tui bu ban lan chui - with a step back “retract your hand and hit with your fist”
25. 上势揽雀尾 shang bu lan que wei - with a step forward “grab the sparrow by the tail”
26. 单鞭 dan bian - lash with a whip
27. 云手 yun shou – hands in the clouds
28. 单鞭 dan bian - lash with a whip
29. 高探马 gao tan ma - a mounted scout looks from above
30. 左右分脚 zuo yu fen jiao - left and right separately [hit with the toe] of the feet
31. 转身蹬脚 zhuan shen den jiao - turning the body, kick the [heel] of the feet
32. 进步栽捶 jin bu tsai chui - approach with a step and “thrust” a punch [into the lower area]
33. 翻身撇身捶 fan shen pe shen chui - turn the body in the opposite direction, punch with a displacement of the body
34. 上步高探马 shang bu gao tan ma - with a step forward “a mounted scout looks from above”
35. 右蹬脚 yu den jiao - kick the [heel] of the foot to the right
36. 退步打虎 tui bu da hu - stepping back, “strike the tiger”
37. 右蹬脚 yu den jiao - kick the [heel] of the foot to the right
38. 双峰贯耳 shuang feng guan er - two mountain peaks pierce the ears
39. 翻身二起脚 fan shen er qi jiao - with a turn of the body, hit the [toe] of the foot twice
40. 撇身捶 pe shen chui - punch with a shift of the body
41. 上步搬拦捶 shang bu ban lan chui - with a step forward “retract your hand and strike with your fist”
42. 如封似闭 rhu feng si bi - it seems that [the door leaves] are closed
43. 十字手 shi zi shou - cross hands
44. 抱虎归山 bao hu gui shan - grab the tiger and return [him] to the mountain
45. 揽雀尾 xie lan que wei - “grab a sparrow by the tail” diagonally
46. ​​斜单鞭 xie dan bian - “lash with a whip” diagonally
47. 野马分鬃 e ma fen zong - wild horse shakes its mane
48. 玉女穿梭 yu nü chuan so - fairy at the spinning wheel
49. 揽雀尾 Lan Que Wei - grab a sparrow by the tail
50. 单鞭 dan bian - lash with a whip
51. 云手 yun shou - hands in the clouds
52. 单鞭 dan bian - lash with a whip
53. 下势 xia shi - take a low position
54. 金鸡独立 jin ji du li - golden cockerel stands on one leg
-55. 倒撵猴 dao nian hou - the monkey moves back
56. 斜飞势 xie fei shi – “diagonal flying” position
57. 提手上势 ti shou shang shi - stand in a position with your arm raised
58. 白鹤亮翅 bai he liang chi - white crane spreads its wings
59. 搂膝拗步 low si ao bu - abducting movement from the knee in the “aobu” stance
60. 海底针 hai di zhen - needle in the seabed
61. 扇通背 shan tong bei - fan out your back
62. 撇身捶 pe shen chui - punch with a displacement of the body
63. 上步搬拦捶 shang bu ban lan chui - with a step forward “retract your hand and strike with your fist”
64. 上势揽雀尾 shang bu lan que wei - with a step forward “grab the sparrow by the tail”
65. 单鞭 dan bian - lash with a whip
66. 云手 yun shou - hands in the clouds
67. 单鞭 dan bian - lash with a whip
68. 迎面掌 ying mian zhang - counter palm strike to the face
69. 转身十字摆莲 zhuan shen shi zi bai lian - with a turn of the body, apply a circular blow with the edge of the foot, while crossing the arms
70. 搂膝指裆捶 lou si zhi dan chui - with a moving movement away from the knee, strike a direct punch to the groin
71. 上势揽雀尾 shang bu lan que wei - with a step forward “grab the sparrow by the tail”
72. 单鞭 dan bian - lash with a whip
73. 下势 xia shi - take a low position
74. 上步七星 shang bu qi xing - step forward [take a stance] “seven stars”
75. 退步跨虎 tui bu kua hu - retreating, [take a stance] “riding a tiger”
76. 转身迎面掌 zhuan shen ying mian zhang - with a turn of the body, deliver a counter strike to the face with the palm
77. 转身双摆莲 zhuan shen shuang bai lian - with a turn of the body, apply a circular blow with the edge of the foot, touching it with both hands at the same time
78. 弯弓射虎 wan gong she hu - draw the bow and shoot at the tiger
79. 上步迎面掌 shan bu ying mian zhang - with a step forward, strike a counter blow to the face with your palm
80. 翻身撇身捶 fan shen pe shen chui - turn the body in the opposite direction, punch with a shift of the body
81. 上步高探马 shang bu gao tan ma - with a step forward “a mounted scout looks from above”
82. 上势揽雀尾 shang bu lan que wei - with a step forward “grab the sparrow by the tail”
83. 单鞭 dan bian - whip
84. 合太极 he taiji - unity [of the origins] of “taiji”