China Soaring Crane Qigong (cscq) 中国鹤翔庄气功 : 汶莱马来奕辅导站

Kuala Belait, Brunei Darussalam.

Standing Meditation 发站桩功

 http://cscq.webs.com/MP3/sm intro.mp3

“站桩”属于静功的范畴,它是通过调神、调息、调身而达到疏通经络、调和气血、平秘阴阳、祛病健身的一种锻炼方法。中国鹤翔庄气功的站桩功,是在五节动功的基础上,为进一步提高功效、疗效而安排的。因此,练功者应本着循序渐进的原则,在充分练好五节动功,达到一定功时(一般上不少于40 – 50小时)、功效(劳宫、涌泉、百会等主要穴位已练开,有麻、胀、热或凉的感觉;主要经络被疏通)之后,方可站桩。

经过调神、调息、调身,全身放松和意识入静之后,会出现静极生动的现象。真气在体内循经运行,此为“内动”;真气运行受阻(经络不通畅或有病灶),能量在受阻部位逐渐积聚增多,冲击力强,便推动形体自发地出现一些有利于疏通经络的动作,此为“外动”,亦即“自发功”。

自发功出现的动作,有的是全身颤抖,有的是甩手、跳动,有的是拍打、按摩,有的是循经点穴,有的是吐音调息,有的是翩翩起舞……。初看去各种动作千姿百态,仔细观察又可看出,自发动作与致病部位及病情发展情况有着密切的关系,哪个部位有病或经络不通,哪个部位有的动作就比较多。如心血管疾病患者,发功初期往往是全身上下颤抖,拍打、按摩心区;腰病患者转腰、弯腰的动作比较多……。真气就象是一位高明的医生,可以自动找到病变部位,并发动冲击,一次不行就再冲一次,直至经络疏通,真是既能查病,又能治病。

自发动作的基本规律,开始是从无到有,从小到大,从无规律到有规律;随着经络的疏通和疾病的治愈, 自发动作又会逐渐变小,产生动极生静,直至完全消失而转为内动.

The Standing Meditation of Chinese Soaring Crane Qigong falls in the category of static qigong (the five routines belong to kinetic qigong). It is an exercise to clear the channels, balance yin and yang, regulate the function of qi and blood and improve health. Designed to enhance the therapeutic effectiveness of Soaring Crane Qigong, the standing meditation is taught after the Five Routines. Students must first of all learn the Five Routines well before they go on to this stage. They should have practiced the Five Routines for at least 40 to 50 hours and have had the sensation of numbness, fullness, warmth or cold which proves that their main points – say lao gong, yong quan and bai hui – are open and their major channels are clear. Then they may learn this standing meditation.

When doing the standing meditation, use natural breathing. That is to say, you do not have to think about how to breathe but just let your respiratory system work naturally.

During the practice of standing meditation, various spontaneous external body movements are observed. Some are seen with the whole body shaking, some with hand movements and jumping, some massaging and hitting their own body, some utter some sounds and regulate their breath, some dancing, etc. Upon closer observation, these movements are closely related to sicknesses the practitioners concerned are having. Which parts of the body is having sickness or the channels blocked, those parts will move more. Qi is like a good doctor. It can automatically detect sicknesses and attempt to cure them. These movements gradually become lesser and lesser as these sicknesses and channel blockages get better, until eventually there is no more external body movement. The movement then becomes internal.

17 instructions for the Standing Meditation  站庄功口令十七条

站庄功的第一条口令

预备

两脚成小后八字,与肩等宽,双膝微曲;松肩,两手自然下垂,松静站立。舌抵上腭,似笑非笑,双目平视,心澄目洁,全身由上而下依次放松,将气沉入下丹田,开始意守。引丹田气经会阴穴沿督脉上升至大椎穴,经两肩两臂至两手劳工穴。

站庄功的第二条口令

双回气

两手转掌心向前,掌指放松,微曲,以肩为轴,捧气似球,从体前缓慢托起,贯入天目穴。张臂开胸,掌心向下,指尖相对,外导内行,将气导入下丹田。

站庄功的第三条口令

抱球

两手平脐后,向左、右各约45 °方向推出,然后翻掌内收,在下丹田前拢气抱球。

站庄功的第四条口令

顶头悬

头要正,意念头顶上好象垂有一条线连于百会穴,把头悬起来;又好象头上顶有一物。这样,就可以使上身保持正直,头、颈也就稳了,同时还能防止倒地。

站庄功的第五条口令

坠脊

在顶头悬的基础上,脊腰坚直,但不要硬挺,使脊柱形如九曲珠,也就是每个关节都松开(先将肩耸一耸,然后用鼻吸气,再用嘴呼出。呼气同时,脊柱放松,下沉)。

站庄功的第六条口令

含胸

胸要含在天突穴与两乳头之间的三角区内,两臂微向里裹,稍稍内含而不压迫内脏,使肺气通调,心区放松(这里放松后,五脏即可放松。含胸做不好,会造成胸部憋闷。含胸与扩胸是一对矛盾,通过调整,达到统一)。

站庄功的第七条口令

松肩

肩要松,腋要虚(将两肘向外上方略抬。松肩与腋要虚是一对矛盾,松肩决不是把肩搭拉下来,虚腋就是腋下略有空隙,通过调整,达到统一)。

站庄功的第八条口令

坠肘

也叫垂肘(两肘尖略有下垂之意。坠肘与悬肘是一对矛盾,肘的上半边坠,下半边悬。如果调整好了,肘一动就会感到气的力量)。

站庄功的第九条口令

松腕

松腕时,两手指尖斜向相对(手腕的放松很重要。方法是先想想神门穴,使该穴放松,两手以腕为铀,稍稍下坠,小臂不动。这样,气马上就可输到十指)。

站庄功的第十条口令

舒指

掌指放松,微曲,掌中好象含着一个气球。待有气感后,用意念使两手之球连在一起,再与下丹田的气连成一个大球(球体一定要圆,在体内三分之一,在体外三分之二)。

站庄功的第十一条口令

松腰

站立时,以胯关节做支点,用意念将腰椎到骶椎这一段放松。松腰时,臀部要稍向后坐,似坐非坐,膝曲不超过脚尖。全身要放松,关键在腰椎各间隙,用意念使命门穴放松(如果腰胯松不开,阳气就向上冲。阳气上升太多,容易引起血压高、头晕、恶心等现象。所以,一定要把腰部放松,使上下贯通)。

站庄功的第十二条口令

松胯

胯关节微向后收,稍事活动(似转胯状),胯部即可放松。

站庄功的第十三条口令

垂尾闾

尾闾在骨盆后边尾椎末端。在松腰、松胯、调档的基础上,意念在尾闾末端吊一个摆锤,离地面10公分,与两脚跟成等腰三角形。

站庄功的第十四条口令

松膝

双膝放松,自然微曲(不可前突超过足尖),稍向里裹,用意念将气通过膝就行了

松胯、垂尾闾、曲膝三者结合在一起叫“调裆”。 裆要调圆,也叫提顶吊裆。“吊裆”,就是将会阴部位用意念向上提,会阴部有收缩的意思。裆圆了就会有似便非便,似尿非尿的感觉。)

站庄功的第十五条口令

调足

两脚平铺于地,脚趾放松。用意念将肩、胯、踝贯通,涌泉穴就有了气感;再加意念“从涌泉穴入地”,气就会与地接通,脚下便可生根。

站庄功的第十六条口令

气沉丹田

全身放松、调整舒适之后,将气沉入下丹田(这时,不仅应使两手的气接在一起,而且还要使手上的气与丹田的气连成一个完整的圆球;还要用意念将神门、命门和涌泉三个穴位松下来,使全身上下和体内外的气混沌一团)。

站庄功的第十七条口令

垂帘

用意念将双目平视的神光(目藏神)由远而近地收回,上眼睑缓缓垂下,眼观鼻准(全闭或似闭非闭均可,但不能紧闭),意念入膻中穴,沿中脉内视下丹田,开始意守。

1st Instruction for the Standing Meditation

Preparation (Yu Bei)

Stand with your feet as wide apart as your shoulders, toes turned in a little, knees slightly bent. Let your shoulders relax. Allow your hands to fall at your sides naturally. Place the upper tip of your tongue on your upper palate, just behind your teeth. Keep your eyes level and open, thinking of nothing.

Use your mind to relax your whole body sequentially from top to bottom. Gather Qi into your lower dan tian. Concentrate your mind on your lower dan tian for al little while.Direct Qi from your lower dan tian to hui yin, then back up along du mai to da Zhui. At this point, split the Qi into two streams and direct it through the middle of the shoulders, down through the arms to lao gong.

2nd Instruction for the Standing Meditation

Double return of Qi (Shuang Hui Qi)

Turn your palms forward and using your shoulders as a pivot, raise your arms while holding a ball of Qi in your hands, then beam it into tian mu. Open your chest by spreading out your elbows. With palms down and fingertips pointing at each other, your hands descend in front of you body guiding Qi down into your lower dan tian.

3rd Instruction for the Standing Meditation

Holding a ball of Qi (Bao Qiu)

When your two hands reach the level of the navel, relax your fingers and bend them slightly and push your hands gently away from your body with the backs of your hands angled a bit toward your body at about 45 °. Turn your palms to face your lower dan tian. Embrace a ball of Qi in front of your lower dan tian.

4th Instruction for the Standing Meditation

Hanging the head from Sky (Ding Tou Xuan)

Keep your head straight as if your bai hui were connected to heaven by a string, and visualize that you are holding an object (such as a bowl of water) on the top of your head. In this way your upper body will be kept straight and your head and neck will be very steady so that you will not easily fall onto the ground.

5th Instruction for the Standing Meditation

Relaxing the Spine (Zhui Ji)

Raise your shoulders up a little and then inhale through your nose and exhale through your mouth. At the same time relax your spine by loosening each of your vertebrae.

6th Instruction for the Standing Meditation

Holding in the Chest (Han Xiong)

Take in your arms a bit to enable the Qi in your lungs to flow unimpeded but not so much as to press against the inner organs, Be sure to relax the area around the heart; only in this way can the inner organs be relaxed.

7th Instruction for the Standing Meditation

Relaxing the Shoulders (Song Jian)

Raise your elbows outwardly a bit as if you were holding a tennis ball under each armpit, and relax your shoulders.

8th Instruction for the Standing Meditation

Sinking the Elbows (Zhui Zhou)

Hang down the joints of your elbows a bit and you will feel Qi flow down from your arms to your forearms immediately.

9th Instruction for the Standing Meditation

Relaxing your Wrists (Song Wan)

Keep your mind on shen men and relax your wrists a bit and you will immediately feel the flow of qi into your ten fingers.

10th Instruction for the Standing Meditation

Smoothing out the fingers (Shu Zhu)

Relax your fingers and bend them a little as if you were holding a ball of Qi in each palm. Then visualize that you are mingling the two balls of Qi with the Qi in your dan tian to form one big ball, 2/3 of which is outside your body in front of your lower dan tian, and 1/3 of which is in your lower dan tian.

11th Instruction for the Standing Meditation

Relaxing the Waist (Song Yao)

Use your mind to relax the section of your spine from lumbar vertebrae to sacrum and then push your tail bone back a bit as if to sit, being sure that your knees are not further forward than your toes. The whole body should be completely relaxed, and every vertebra, especially, should be loose.

The 12th Instruction for the Standing Meditation

Relaxing the Hips (Song Kua)

Take in your hips a bit and rotate them once or twice and then the hips will be fully relaxed.

The 13th Instruction for the Standing Meditation

Hanging down Wei Lu (Chui Wei Lu)

Wei lu is a point at the end of the tail bone. Visualize that there is a pendulum hanging down straight from wei lu to 4” (10cm) above the ground. This forms a triangle with your feet as the other 2 sides.

The 14th Instruction for the Standing Meditation

Relaxing the Knees (Song Xi)

Relax your knees which should be slightly bent naturally and not further forward than your toes. Use your mind to visualize that Qi passes through your knees.

The 15th Instruction for the Standing Meditation

Adjusting the Feet (Diao Zu)

Let your feet be flat on the ground, toes fully relaxed. Use your mind to direct Qi from your shoulders, hips and ankles to yong quan. When you feel the Qi in your yong quan, use your mind to direct it down to the earth to connect with the Qi from the earth. Your feet will then be rooted.

The 16th Instruction for the Standing Meditation

Gathering Qi into Dan Tian (Qi Chen Dan Tian)

By this time your whole body is completely relaxed. Now use your mind to mingle the Qi in your two hands with the Qi in your dan tian to form a big, round ball of Qi. Concentrate your mind on shen men, ming men and yong quan so as to relax them. Visualize that you are mingling the Qi in your upper body with the Qi in your lower body and mingling the Qi outside your body with the Qi inside your body so that you are in the middle of a ball of Qi.

17th Instruction for the Standing Meditation

Bringing down the Eyelids (Chui Lian)

Use your mind to withdraw the spiritual light from far to near slowly until you have taken it completely back. Lower your upper eyelids and look at the end of your nose (you may either close your eyes or just leave a small gap but never squeeze them shut). Look down the nose inward through shan zhong and along zhong mai into lower dan tian. Then keep your mind on dan tian without thinking of anything else.

Finishing the Standing Meditation 站庄功的收功

站庄功的收功有四个步骤

第一个步骤是

加意念

需要收功时(预计的站桩时间已到,自发动作趋向停减,或感到疲倦与不适等),先加收功的意念(自已默念“好了,气归丹田。”),待自发动作完全停止之后,再稍停片刻,使心神平复。

 

第二个步骤

双回气

两手转掌心向前,捧气似球,以肩为轴,由下从体前缓慢托起,贯入天目穴。张臂开胸,掌心向下,指尖相对,外导内行,将气导入下丹田。

 

第三个步骤

收功

两手平脐后,掌指放松,微曲,分别向左、右各约45 °方向外推。与外推的同时,突出尾闾,上身保持正直,鼻准对脐中。然后翻掌内收,指尖斜向相对,在下丹田前拢气抱球。松肩,提肛,两手向小腹收拢,距小腹约两厘米时,经两胯沿体侧自然放下。(“双回气”与收功的动作,可做一至三次,至引气归元为止;其意念均与动功相同。)

 

第四个步骤

安神合十

搓手(两掌心相对,指尖向上,上下稍事揉搓)。

浴面(用左、右手分别轻擦左、右面部由下而上,再由上而下,反复三遍)。

理头(两手用指尖同时沿两鬓向上、向后理至风府穴)。

擦颈(用两手小鱼际 – 手掌的小指一侧 – 沿耳后向下擦至两腮下)。

合十(两手指尖在颏下相接,两手自然合十,再下拉至膻中穴)。

稍停片刻,两手放回身体两侧,再缓慢睁开双目,徐步离开练功场地。

 

There are 4 steps in the finishing for Standing Meditation.

1st step : Slowly Coming to a Stop

When you feel that you need to stop or you feel too tired to go on with the standing meditation, you tell yourself that you want to stop. You say the following words silently, ”Hao Liao Qi Gui Dan Tian.” (It means, “let all the Qi gather into dan tian; I am ready to finish.”) Gradually your movements will become slower of milder until they come to a complete stop. Stand for a little while and until your heart is in complete peace.

2nd Step : Double return of Qi (Shuang Hui Qi)

Turn your palms forward and using your shoulders as a pivot, raise your arms while holding a ball of Qi in your hands, then beam it into tian mu. Open your chest by spreading out your elbows. With palms down and fingertips pointing at each other, your hands descend in front of you body guiding Qi down into your lower dan tian.

3nd Step : Finishing (Shou Gong)

When your hands reach the level of your navel, relax your fingers and bend them slightly and push your hands gently away from your body with the back of your hands angled a bit towards the body at 45°. At the same time, push you wei lu backward as if to sit. Keep your upper body straight. Be sure your nose is in line with your navel.

Turn your palms in to face your lower dan tian, finger tips pointing slightly down. Embrace a ball of Qi in front of your lower dan tian; relax your shoulders. Use your mind to contract your hui yin. Draw your two hand towards your hips and sides and then let them fall naturally, while at the same time straightening your legs.

Note: You may do parts 2 & 3 as many as three times, until you feel that the Qi is firmly stored in your dan tian.

4th Step : Placing your Hands Together (An Shen He Shi)

Palm to palm with your finger tips pointing up (prayer position), rub your hands together several times and then run them over your face gently from jaw to forehead and down up. Then use your fingertips to comb your hair from your forehead back to the point called fong fu. Then use the outer side of your little fingers to rub the back of your ears and the part under your cheek bones. Bring your ten fingertips together under your chin and let your palms come together naturally. Then draw them down to the point called shan zhong between your breasts. Stay in this posture for a while and then let your arms fall naturally to your sides. Open your eyes slowly and walk away.

Points to follow in Standing Meditation 站庄功须注意之事项

(1) 动作和意念一定要准确。

鹤翔庄的站桩功采用的是中式站桩,即要求大腿与地面垂线的夹角不小于20度。只有这样,才能突出尾闾,并使尾闾在地面的垂点与两脚成等腰三角形。

用意念从尾闾垂下一重锤,该锤须距离地面10公分。不可将此意念放长,深入地下,此举不但会使身躯僵住,不能移动,而且会使督脉之气排泄而出,伤掉正气,长期下去会精力不济,智力减退。其实意想摆锤只是为了帮助初练站桩者更快地启动真气,待练到收发自如时,即使不想摆锤,仅仅意守尾闾亦可达到同样效果。

(2) 对自发动作任其自然,决不刻意追求。

多数人站桩时都出现自发功,但也有站桩时不出现自发功的现象:有的人是由于练功时间短,功力不够,真气不足,或站桩不得要领,一旦问题解决之后,很快就可以出现自发功;还有少数人并非由于上述原因而始终没有自发动作,这是从开始就进入了内动阶段,是比较特殊的情况。但只要明白了“内动与外动都是真气运行冲击病灶、自我调整的过程,都能起到治病健身的作用”这个道理,就可以对其有无听任自然,而不刻意追求。

有的人虽出现了自发功,但又不满意于自己的动作,而妄加意念或模仿别人,搞“假动作”,这就不是真正的“自发”,而是“诱发”,不仅无益于治病,而且会引出弊端。因此,对这种做法必须坚决反对。

(3) 自发动作要有自控能力。

出现自发动作后,既要任其自然,又要对过于剧烈和不符合文明与卫生要求的动作,能够用意念加以控制。如动作剧烈不安全,加意念进行限制,马上就可变缓;出现躺在地等现象,意守百会,姿势便会立即发生变化,也可以很快站起来。

(4) 站庄过程要自始至终保持松静自然,切忌精神紧张。

为了保证真气运行通畅,练功的基本要求就是松静自然,站桩时,真气调动充足,更应注意松静的程度,切忌精神紧张。如果精神过度紧张,身体局部不能放松,这个部位就有可能发生气滞现象,还有的人收不住功,也是由于过度紧张造成的,其实站桩自发是既能治病,又非常舒适的活动,松静自然做得越好,功效和疗效就越佳。只要明确这一点,严格按照要求站桩,就会作到想发就发,想收就收,得到安全、满意效果,紧张完全是多余的事。

(5) 正确对待幻觉。

练功中出现一些幻觉是常见的事。练功到了一定阶段,产生气化反应,随着经络穴位的疏通,可以接收或发现信息。凡使人感到舒适、舒畅的信息或幻觉,都属于“良性”的。这是由于练功达到了炼精化气的阶段,真气调动起来,充养了五脏六腑,使脏腑之阳气上升,产生了有光亮的、上升的、向外的、兴奋的、亢进的,等等阳性气化反应,这都有益于身心健康,是可喜的现象。

如果出现与上述相反的信息和幻觉,对人的身心健康无益,我们称之为“非良性”的,若遇到也无需惊恐,只要摇一摇头或发“嘘”音来调节一下气机,这种信息和幻觉即可消失。对此要有正确认识和思想准备,决不应由此而产生迷信思想,妨碍正常练功。

(6) 站庄时间长短与次数要适当。

站庄时间长短与次数要适当,要留有余兴,以身体舒适为度。站桩前可以加意念控制。

鹤功的五节动功与站桩功誓相辅相成的,二者不可偏废。在练站桩功的同时,要加练五节动功,这样才能达到外练筋、骨、皮,内练精、气、神,治病健身之目的。

 

1. Your movements and mental focus must be accurate.

The stance adopted by CSCQ is of the medium type meaning the angle of inclination between the thigh and the vertical shall exceed 20°. Only by so doing, the wei lu can be protruded resulting in the point on the ground vertically below wei lu forms an equilateral triangle with the two feet. Use mental focus to virtualise that a heavy pendulum hangs down from the wei lu. This pendulum shall be 10cm from the ground. Never imagine that this pendulum reaches the ground as this would lock the body and Qi from the du mai will be lost into the ground. Prolonged practice this way will cause fatigue and degradation of the brain.

Actually, by imagining that there is a pendulum is to help new practitioners to activate the Qi faster. After some time when the practitioners are more familiar and feel at ease with standing meditation, the same result can be achieved by merely mentally focusing on the wei lu.

2. Spontaneous movements must be really spontaneous instead of artificially induced.

Most practitioners have spontaneous movements naturally. Some practitioners may not have spontaneous movements. This is because some of them have not practiced long enough and have not accumulated sufficient energy of have hot mastered the instructions of the standing meditation. Once these problems are overcome, they will have spontaneous movements. On the other hand, some practitioners do not have spontaneous movements because they do not have any channels blocked, so the Qi travels through their body smoothly.

Once practitioners understand why spontaneous movements come into being and why some do not have them, then they will not force them.

Some practitioners have spontaneous movements but are not satisfied with them. They intentionally induce movements or imitate others’. These are not true spontaneous movements, they will, instead of having curative effects, cause suffering to the practitioners. Therefore false movements are strongly forbidden.

3. Self-control in spontaneous movements may be needed at times.

You should be able to control yourself when spontaneous movements appear. Sometimes the spontaneous movements are very violent and ungraceful, for instance lying on the ground, but you can control them by giving yourself an instruction such as, “Let the violent movements become milder or slower.” If you are lying on the ground, you may thick of bai hui and then you will naturally stand up.

4, Relaxation is preferable to nervousness in the standing meditation.

When you are doing standing meditation, you must be relaxed the whole time from the beginning to the end. You should never be tense. When you are doing standing meditation the true Qi has been activated to its ultimate, therefore the Qi is very strong and travels very fast in your body. If you are tense, some parts of your body may be blocked. As a result, the Qi will accumulate there and block the channels and will not disperse for a long time, and you will feel uncomfortable or in pain. If you are too tense perhaps the Qi circulating in your body cannot be gathered back into dan tian even though you want to shou gong (finish). So, to be relaxed is of utmost importance. You should not worry at all. Let the spontaneous movements happen naturally and enjoy yourself; then you will feel very comfortable and your disease will be cured and your health improved.

5. Adopt a positive attitude toward hallucinations.

You should have a right attitude toward hallucinations. During the circulation and change of Qi (vital energy) while practicing qigong, very often hallucinations will appear. This is because your channels are open and you are receiving information from the Universe through the open channels. You can accept the information that makes you happy and comfortable. This is called ‘positive information’. For instance, you may feel that you are growing taller and bigger; you may see brightness in front of you; you may see beautiful scenes; you may hear wonderful music or even smell the fragrance of flowers. All these information is good for you both physically and mentally.

On the other hand, some ‘negative information’ might appear, which, of course, is not good for health. But do not be frightened because such things happen. Just shake your head and say “shi” and immediately they will disappear. There is nothing to be afraid of. Go on with your qigong practice and you will succeed in the end. Upon finishing, if you wish to continue practicing, choose another location of better environment. Do not continue at that same place.

6. Be comfortable and happy about the time and frequency of practice.

Consider the time you will spend practicing meditation. You might give yourself an order: “I am going to do this for 30 minutes”. Then, when 30 minutes have passed, the Qi will naturally come to a halt. As to how many times you should practice eash day, it all depends on whether or not you feel comfortable and happy. Do not exhaust yourself.

The 5 routines and standing meditation complement one another. They should be practiced con-currently. By so doing, your health will be enhanced and sickness cured.