Author's Note: When young, the mind is narrow but the body is broad. When old, the mind is expansive and the body is narrow. Both realities must be thoroughly acknowledged, understood, developed, and integrated. As the body ages, the enhanced awareness of the mind takes the place (and enthuses) the former youthful functioning of the (younger) body. When young, a mind without an enhanced awareness (which must be earned through experience) - is replaced by the blatant strength associated with youth - an important part of human survival and evolutionary development. Youthful strength is not an error - but a requirement in life. Traditional martial arts mastery is a different achievement which does not need to be accomplished by every human-being - but can be achieved by some dedicated individuals. Secular monasticism is a vehicle through which an individual can renounce attachment to private property and worldly cycles of self-hindering material accumulation.

Buddhist monasticism can serve as a vehicle for "emptying-out" the inner conditioning that arises from greed, hatred and delusion - as such - religion (and religious differences - including atheism and non-theism) does not have to enter into it. I suspect the ancient Greeks encountered Buddhist monasticism when visiting India (such as Pythagoras), learned the Buddhist method of "looking within", and then adjusted the technique as a means to "prove" the efficacy of their particular philosophical perspectives (the work of Plotinus may be taken as an example of this endeavour). Later, via the Greeks, a community of Jews (in Qumran) started sitting in meditation to personally attain a "glimpse of Yahweh" - a practice that eventually spread to the reformed Jewish sect of "Christianity" - whose adherents started to meditate whilst sat in the caves found in the Egyptian Desert (this type of Christianity spread to Britain - hundreds of years prior to Catholicism - becoming "Celtic Christianity").

​Buddhist monasticism does not require a belief in theism to be effective. Many Greek schools of thought, for instance, sought to establish or discover various views pertaining to the natural (material) world. The same observation can be applied to various Hindu school where consciousness and material environment is not directly associated with a theistic entity. Whatever the case, protecting the psychological and physical space within which a martial artist exists - is the entire purpose of any traditional Chinese martial arts school. Young or old - this is the beginning, middle, and end of legitimate Chinese martial practice! ACW (18.4.2025)

We can all become extraordinarily fit at different times throughout our lives. Part of the reality pertaining to physical and psychological fitness, evolves around the concept of developed understanding. In other words, the level of effective (physical) fitness evolves around the (psychological) maturity of the individual concerned. The greater the understanding of the processes involved – the more effective the fitness the greater is the efficiency of the required output – usually expressed through various sports (unless one happens to be a professional soldier). This is all well and good – but fighting for one’s life is not the same as fighting for a coloured belt, trophy, or medal, etc. One question I ask MMA practitioners – or any of the sporting martial arts practitioner  – is that if their art is so effective in reality, why is it that professional armed forces do not make use of these arts? The answer is that “sport” has gentlemanly rules which curb human aggression, and generate a climate of artificial “fairness” and “co-operation”. 

​For children, and young people, this is positive and nourishing (children should never be exposed to the horror or reality of warfare). When not in a war-like environment – civility should prevail - and sport is the preferred vehicle to encourage a “safe” competitiveness – although one unfortune by-product is that the selfish ego is boosted and inflated. Sport fighting is 90% imagination and only 10% reality – with full-contact martial arts, MMA, Thai Boxing, and Western Boxing, etc, representing the more realistic end of the spectrum. However, sport realism is not battlefield brutality. Dealing with the shock of battle might require stepping in (and through) human blood, entrails, or various types of human offal. People with smashed-bones will be screaming, shouting, laughing, and carrying-out all kinds of despicable acts - either permitted or forbidden by the established rules of war. Battlefield hand-to-hand combat is certainly not gentlemanly – and it is unrealistic to assume that it is. A Bayonet charge is all about high-energy and immense and continuous brutality until all the battle objectives are achieved – or the bayoneteer killed. This is just one example. 

​Drones are now causing all kinds of brutality on the Battlefield – and a coloured belt around the midriff is of no use whatsoever. Genuine traditional martial arts (usually types and variants “Longfist”) are employed by the People’s Liberation Army (PLA) of Mainland China. Physical and psychological robustness on the battlefield (not the training hall) is emphasised. These are soldiers who train in every relevant modern weaponry available – including the most destructive technological variants (weaponry is both tactical and strategic). A similar situation exists throughout Western armies where boxing and MMA are not used on the battlefield (although such pastimes might be encouraged as a form of military-related leisure). And yet despite this distinct “modernity” in weapon use – there is a belief that after all the firepower of the various weapon-systems have been exchanged - a battle might still be decided “man-to-man” in hand-to-hand during close-quarter combat. Eye-gouging, biting, head-butting, groin ripping, throat-crushing, finger-breaking, nose breaking, ear-ripping, knee-dislocation – and any number of similar nasty techniques are regularly used. 

​Real combat is about inequality. Real combat is about establishing (and maintaining) a terminal advantage over the enemy. Victory and survival are causally linked. Of course, the State does not care if its soldiers live or die (despite rhetoric to the opposite) – just as long as all the State’s military objectives are achieved for the least amount of money (not lives). Soldiers are expendable – because that is the function of being a soldier (someone who fights for pay). A mercenary is simply a soldier who fights for anyone who is willing to pay – regardless of cause and nation. The traditional Chinese martial artist trains his (or her) body to be able to perform this function (utter brutality) – whilst retaining a calm and expansive mind-state that is reflective and unruffled under duress. Traditional martial arts practice assumes the reality of the feudal battlefield – even if the practitioner is not serving in the armed forces of their respective countries (of course, an individual might or might not be a professional soldier – but a civilian practices martial arts with an enhanced sense of combat-reality whether living in a village, town, or a city). Assuming the traditional Chinese martial artist survives a) the ongoing and arduous training (which will be harsh with no material gains such as belts, medals, or trophies, etc) and b) any experiences of actual combat (either on the street or the battlefield). 

​If all these challenges are met, which will include regular (unpadded) sparring and “honour fights” – then the traditional Chinese martial artist must adjust to circumstances as the body “ages” and transforms through the experience of maturing (this includes illness, injury, and disability). The body changes and the mind-awareness deepens. The body is no longer young and will not manifest as a younger body normally does. Despite this, a lifetime of experience will shine through, and a natural dominance will emerge. An older practitioner will understand and control a situation involving younger people as opponents – because those younger people (although full of the vigour of youth) will not possess the ability to “perceive” what is happening – at least not to the extent of the elder and more experienced practitioner. For many years, a dedicated martial arts practitioner will always experience “confusion” whilst participating in the midst of unarmed combat. It is only as time progresses that a student’s mind will “calm” and a pristine awareness takes its place. Before this change can happen, however, many sporting martial arts practitioners cease training in their chosen martial art (early) usually in their late 20s or early 30s (not granting enough time for any substantial inner transformation to occur) – whereas traditional Chinese practitioners must carry-on practicing until the moment of their final breath – and the body is “given-up”. 

Thank you, Tony!

I appreciate your continuous input. I was discussing this movement yesterday with a student. Snake Creeps Down (I wrote this sometime ago) is practiced (as you already known) within many Taijiquan Forms - performed at various heights (or "depths") - high, medium, or low. I remember a Wado Ryu Kata using this stance - but with the weight-bearing foot having the heal "lifted" during execution (see picture attached). I see similar stances (at various heights) in Shotokan. For me, Goju stances are similar to Shaolin - box-like, practical and strong (similar to Xingyiquan) - like our gongfu (Longfist) stances. As always, I am ready for correction - and thank you for it!

My teacher (Master Chan Tin Sang) taught Snake Creeps Down in three broad ways - "high", "medium", and "low". Low is always taught first - as it is the hardest to perform. It is also the most impractical to use in combat - so why do it? Well, the Heart Meridian as defined within Traditional Chinese Medicine (TCM) - is stimulated when the back of the leg is "elongated" and "stretched". This movement increases blood-flow to the tips of the toes from the inner organs, etc, creating a two-way exchange of "qi" (oxygen and bio-electrical) energy. Old qi is expelled - whilst new qi takes its place. I believe this concept has its origins in the "Neijing" [內經] "Internal Classic". 

For combat efficiency (and flow), however, a practitioner must adjust this movement. The stance has to be high or medium (a type of "back-stance") before the elaborate hand application(s) can be effectively deployed. The excellent video-clip you forwarded, for instance, appears to remove the drop-down leg-position completely - and replaces it with a "Horse-Stance" mediated by a number of connecting (natural) stances (varying in height or depth). In our family system a similar approach is applied. When emphasising combat - the drop-stances are performed at a higher-level - as this allows for a more efficient transition between connecting techniques.

Hakka styles tend to be clever but robust - deliberately clashing with strength - when strength is dominant and over-powering. Even placing the weight onto a bent reverse-leg is viewed as "giving ground" - which is okay providing such an action is required. Qinna (擒拿) - "trapping and re-directing" is the principle directing the hand and arm movements. This interpretation will vary from style to style - and even between teachers within the same style.

For every official definition - a student is encouraged to seek-out a hundred more! The lead arm is the leather whip (which "snaps" from the shoulder-joint - although in reality only in the internal sense) - whilst the reverse arm (with its chicken-head-type block) - is the reverse arm. Re-directing, locking enemy joints, and up-rooting the opponent's legs and feet is precisely the applied function of the "Snake Creeps Down" methodology! The medical application is the "internal" - whilst the combat application(s) - is the "external". As I am currently staying in Galmpton (South Devon) - I am exclusively practising my Forms (Katas) whilst on holiday for the Festive Season.

All Best Wishes


Adrian

Dear Gillian

For me, it is cultivating the method of "seeing through" the veil which obscures the divine (or the "substantive"). Some people can see it just as they are from their default place of standing - but I have needed to create or cultivate this vision - so as to remove the obscuring block. I have got quite far in this quest over the decades - to the point where I can see how other paths work. Indeed, other paths are now useful to me - where once I pushed them away. Now, I can see the "divine" ("void") in the "ordinary" ("form"). The dross of life - that which we accrue in life and leave behind in death - often means it is never easy. But effort is divine, as you already know. 

The external method of withdrawing blood flow away from the surface of the body involves either bathing in very cold water – or rubbing ice all over the body. The cold closes the capillaries and diverts blood flow away from the surface skin area as if the outside environment were very cold and the body had to defend itself against the possibility of ‘freezing’. Blood flow (as ‘heat’) is diverted away from the surface area and into the inner organs to keep the much more important inner organs functionally healthily. For fighting that could risk the possibility of the surface body becoming bruised or cut – with drawing the blood supply away from the surface skin is an important attribute. Within the Ch’an Dao Style we do not make use of the this ‘external’ version of closing the surface capillaries using ‘ice’ or ‘cold water’, indeed, we do not any external substance. We practice a Hakka Gongfu (internal) meditational method which ‘withdraws’ blood supply from the capillaries as a matter of cultivated ‘will-power’. Just as the mind conceives the requirement for the outer blood flow to be diverted toward the inner organs – the body makes the adjustments. As sparring of this kind traditionally occurs between 10 am-12 pm – the Hakka Gongfu practitioner often finds the blood flow habitually ‘withdrawing’ in the morning so that, for instance, it would be difficult for a doctor or a nurse to take a sample of the blood from the arms or hands – as the capillaries are ‘closed’ at the surface where the needle penetrates. Blood flow returns to the surface of the skin as the body heads into the afternoon – unless a sparring match or honour match is set to happen. This prevents extensive bruising and cuts that might lose a lot of blood. Following the meditation usually means that the capillaries will close regularly every morning and open in the afternoon. Very advanced Masters of the Hakka Gongfu martial arts have been said to stop the extensive bleeding often associated with terrible wounds such as having hands or feet partly or fully chopped-off! Although unconscious this ability has saved their lives.  ​

The ‘external’ component represented by the numerous ‘gongfu’ styles extant in China – perfects the ‘leverage’ of the joints on the horizontal plane. As this is generated by contracting muscles (which operate through the ‘awareness’ of the positioning of the bones and joints in relation to one another), very high levels of physical fitness and psychological conditioning must be pursued and mastered. This also involves the understanding of ‘torque’ or ‘deliberately’ employed muscular tensions to generate and increase impact. Bodyweight is also used across the horizontal plane – joint, bone, muscle bodyweight and psychological focus build ‘external’ power and erupt this force into a relatively small area of contact through the contacting limb and/or body-part. This type of power is quite often ‘shocking’ to encounter and difficult to recover from once a clean blow has been landed to a vulnerable part of the body. This skill can take five, ten or more years to perfect through traditional Chinese martial arts training (which builds a practitioner’s mind and body from the ground upwards – like the construction of a Book of Change hexagram). The most efficient martial arts style that I have seen that can convey this ability to a new student (with little prior experience) in the modern world – is that of the Shukokai Karate-Do style as formulated by O-Sensei Shigeru Kimura (1941-1995).  ​

Integrated or ‘mixed’ power is a rarefied and highly refined skill of the highest martial order! A Master of ‘integrated’ power possesses the ability to continuously switch between power-generating systems (as in ‘external’ or ‘internal’), or apply only an ‘integrated’ approach. Furthermore, within the few seconds of a complicated fight – a fighter might have to switch rapidly from one power-expression to another because this is exactly what the situation calls for. The opponent could be highly skilled and a diverse approach necessary to ‘unlock’ their defensive patterns. Being ‘trapped’ in a restricted space might prevent certain techniques (and types of power generation) from being deployed – so the most appropriate mode should be selected. Where horizontal space is missing in the environment – then ‘vertical’ power can and should be used (with the orientation of power-generation adjusted to meet circumstances). Of course, the ‘iron vest’ ability to use the ‘aligned’ bones to absorb, reject or deflect any incoming attack is always in operation with the intention of ‘damaging’ the opponent’s attacking limb through using its own power and ‘deflecting’ it back into the structures of the attacking limb. This coincides with the maintaining of the perfect ‘rooted’ footwork. ​

External Power = 外功 (Wai Gong) 

Internal Power = 內功 (Nei Gong) 
​
Integrated Power = 雜功 (Za Gong) ​

The ‘neigong’ (or ‘neidan’) component is a vast subject that is very complex and directly linked to Daoist practice. This requires a qualified Master to lead the way. However, I have relayed above the basic requirements for ‘power production’ in our Hakka Family Style of Traditional Chinese Martial Arts. ​

The mastery of physical technique is an issue of training that should be achieved as soon as possible – even if the process takes a long amount of time in reality. This is irrelevant to the ongoing ‘inner process’ which continues continuously and without end regardless of physical circumstance, (i.e., standing, sitting, lying, walking or sleeping, etc). The mastery of physical fighting is the ‘external’ element of combat training – whilst the ‘inner’ processes far transcend the limitations of human conflict. Individuals can master ‘external’ combat without ever recognising the need or purpose of ‘inner’ training’.  ​

Furthermore, it is also possible to participate within ‘inner’ training with no experience in ‘external’ combat. However, within genuine ‘spiritual’ Chinese martial arts – the student has to traverse the terrain of ‘external’ combat BEFORE being allowed access to the path of genuine ‘inner’ training. Many who develop a skill at ‘external’ fighting with no inner training, usually exhibit an increasing and strengthening of the egotistical mind-set and the tendencies to be one-dimensionally ‘selfish’, ‘aggressive’ and highly ‘ignorant’ in manifestation. As such a person becomes ‘older’ - their physical skills diminish and finally disappear – leaving them as a bitter person with no martial ability.  ​

In fact, getting older is an important aspect of ‘inner’ training, as there are processes of internal mastery that are entirely reliant upon a profound transformation of the body chemistry and frequency of psychological patterning. Inner mastery can happen in a relatively younger person, but only within special circumstances, and only then if such a person retains a humble and accommodating attitude toward the further process of ‘maturing’ and ‘deepening’ of understanding as one’s age increases. Without this inner mastery – and older fighter will always be beaten by a younger fighter – but with inner mastery, the younger (less experienced) fighter will always be defeated.  ​

Spiritual mastery defeats an opponent on the spiritual, emotional, psychological and physical level – and it does so BEFORE any movement is even made. Without spiritual mastery – two fighters physically ‘clash’ and entangle their arms and legs in a chaotic manner with the ‘winner’ being that who prevails through an arbitrary set of rules. Onces the movement of the arms and legs are mastered; the emphasis forever moves inward and away from the physical body. This is a preparation for the (natural) dying process experienced at the end of life. This is how the martial arts is a vehicle for ‘life’ and ‘death’ which has nothing to do with the rather banal activity of physical combat.  ​

Advanced martial arts practice is ethereal even though it involves the movement of the body. In fact, moving the body is basic gongfu training, a mastery of which should be gained in one’s youth if possible. When the body ‘ages’ - a practitioner does not want the problem of mastering martial technique whilst coming to terms with how ‘ageing’ changes the mind and body. Knowing how to stand, fall, get-up, moving, kick, punch, block and evade, etc, are foundational issues that must be thoroughly absorbed into the deepest levels of the mind and body well before middle-age is reached. Of course, this is not always the case, as some people take-up the practice of traditional Chinese martial arts late in life – but with regards the more robust and rugged ‘external’ techniques – youthful practice is preferred. This is why many older people (with no previous experience) start their martial arts training through one of the ‘internal’ arts – which are a product of an ‘advanced’ and ‘mature’ mind-set. ​

On the other hand, if an individual is able to build 20-30 years of training prior to hitting 40-50 years of age – then the bones, joints, muscles, ligaments, tendons and inner organs have all had time to experience a ‘hardening’ process over-time - and are far more ‘robust’ whilst the individual traverses into older age. Probably the greater reason for early martial arts practice is that the ability to produce massive (internal and external) impact power (with minimum) effort must be mastered before the body transitions into older age. This observation does not mean that older people cannot achieve this ability later in their life – but to already possess this devastating power is one less burden – particularly as we may also have far more responsibilities as mature people than the average young person. However, with the right type of instruction from a genuine Master, anyone of any age can ‘master’ gongfu regardless of circumstances. Motivation is the key to it all. ​

The mind must be ‘still’ and ‘expansive’. Its psychic fabric must be simultaneously ‘empty’ and yet ‘envelop’ all things without exception! Although there is much experimentation in the West with the physical techniques of the many (and varied) gongfu styles – very few practitioners are interested in the spiritual or higher psychological aspects of traditional Chinese martial arts. This is because gongfu has been taught the wrong way around in the West to suit the cultural bias of the fee-paying audience. Whereas in China kicking is learned before punching – in the West punching is taught before kicking (because of the influence of Western Boxing). Whereas in China a gongfu practitioner learns to stand still and to stand ‘solid’ whilst defending the ten directions – in the West students are taught to move around before being taught how to ‘stand still’ (this is because Western students do not understand the important of achieving inner and outer ‘stillness’). Whereas in China gongfu student learn to ‘relax’ before assuming postures – in the West students are taught to ‘stretch’ using yoga-like techniques (mostly unknown in China). Whereas students in China learn to ‘strike’ various wooden objects to condition the bones of the hands and feet – in the West, students are encouraged to hit ‘soft’ pads that give a false impression of what it is like to hit a ‘real’ body! In the West, the mind is ‘entertained’ as a means to secure continued fee-paying through class attendance – whilst in China the Master continuously looks for new ways of ‘testing’ the virtue of the student and for any reason to ‘expel’ them from the training hall!  ​

All this ‘inversion’ must be remedied if the highest levels of spiritual and physical mastery are to be achieved. This has nothing to do with rolling around on a padded floor wearing padded-gloves – and everything to do with ‘looking within’ to refine the flow of internal energy. The awareness of the mind must permeate every cell of the physical body whilst the practitioner sits correctly in the meditation posture. What else is there? When advanced practitioners ascend to a certain age of maturity, reality has nothing to do with the ego pursuit of ‘winning’ or ‘losing’ in petty disputes that ultimately mean nothing. Most of the combat sports of the moment are fleeting and exist merely to make money – and they are ineffective on the modern battlefield and not practiced by the military! The final lesson is to ‘leave the body’ with the minimum of fuss when the time presents itself. In a very real sense, a genuine Master of martial arts has ‘already’ transcended the boundaries of material limitation whilst still living. This sense of ‘completion’ and ‘transcendence’ is what draws the already perceptive into his or her presence to receive instruction... ​

A few days ago, a venerable 70-year old man came to visit me in Beijing (at the Qianfeng Hermitage) from his hometown of Weihai in Shandong province! His name is ‘Jiang Daochang’ (姜道长) and he is a Disciple in the ‘Wudang’ (武当), ‘Sanfeng’ (三丰) School of internal martial arts practice and mastery! Indeed, Jiang Daochang has dedicated his life to the pursuance of Daoist gongfu (功夫)!  

In his search for genuine Daoist self-cultivation knowledge and technique, he has travelled far and wide over many mountains and across numerous rivers! He is a Master of the ‘Taiji’ (太极) ‘Long-Sword’ (剑 - Jian) ‘Law’ (法 - Fa)! Eventually, he has settled in the ‘Wudang Sanfeng School’. However, he has also been aware of the Qianfeng Pre-Natal School and has attended a local study group for many years. It has been his positive experience with this group that led to him taking the decision to travel to Beijing and visit the Headquarters of the Qianfeng School. 

He is a straightforward person who understands that usually a student must study with a Master for at least three-years (usually after three years of visiting other Masters) before being accepted as a ‘Disciple’ - but this situation is a little different due to Jiang Daochang already training in the Qianfeng School and the fact he is a Taiji Sword Master of many years standing! As is his right as an enquiring student – he requested that I ‘prove’ the efficacy of our School.  

I first explained the ‘Essential Life Mind-Body' (性命双修 - Xing Ming Shuang Xiu) self-cultivation method as preserved within the Qianfeng School. I then assessed the health of his mind and body – and immediately ‘opened’ ALL of his energy channels throughout his body. As the transformation was ‘immediate’ - Jiang Daochang stated ‘This is the genuine Daoist self-cultivation! Without this method, the essential nature (精 - Jing) cannot transform vital force (炁 - Qi) in the mind and body!’ After experiencing this – Jiang Daochang immediately requested ‘Discipleship’ and he was formally accepted into the Qianfeng School! 

Jiang Daochang is very concerned for the health of those who have practiced Taiji martial arts all their lives but who have also reached middle-age. When this stage of life is reached, it is important to replenish the ‘jing’ and ‘qi’ (精炁) so as to nourish the bones and inner organs. This is the same advice for ‘internal’ or ‘external’ martial arts practice! These activities consume a lot of ‘Jing’ (精 ) and ‘qi’ (气) - and this foundational store of energy needs to be replaced. This is a primary issue for athletes and people who like to keep-fit. Of course, this is also the same issue for everybody else – but at varying levels of use and replenishment. Many just burn themselves-out wasting their internal energy on frivolous pursuits! It is the ‘Essential Life Mind-Body' self-cultivation technique that can easily remedy this situation! 

Qianfeng Pre-Natal School      

Qianfeng Hermitage: Zhao Ming Wang        


©opyright: Adrian Chan-Wyles (ShiDaDao) 2021.    

Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_64e533c90102yssx.html 

修道先悟道 
前几天从山东威海来了一位老者，七十多岁武当三丰派弟子姜道长来到北京千峰草堂。 
姜道长一生为了追求道家功夫，先后拜访不少名山大川，对道家太极剑法为一生追求，最后拜入武当山三丰派门下。 
近年来同时对千峰先天派很早就有了解，经过在千峰先天派群里了解，来到千峰草堂，姜道长是一位率真之人，多年习武造就其真性情，寒暄过后直言按道家规矩，徒访师三年师访徒三年，今天真心求道但是要看师父有真否？ 
交流了一些千峰先天派性命双修功夫后，为姜道长展示千峰先天派传承（开关展窍）打开经络，经过打开经络姜道长言道，此为真正道家秘法，无有此法无法改变自身精炁运化，随后真心正式拜入千峰先天派，成为千峰入门弟子。 
姜道长对如今修道练武以及达到中老年人太极者，达到老年要增补体内精炁，不论是武术还是太极，以及大量消耗精气健身运动者，都需要道家性命双修功夫来增补体内精炁。 
​千峰先天派，千峰草堂 ​

Probably from around 35-years onward, a serious practitioner of traditional Chinese martial arts should be beginning the slow transition from purely ‘external’ to predominately ‘internal’ training methods, exercises and understandings. The point of this is purely age-related – as we get older, we see more in different ways to a younger person – who naturally possesses a different type strength (which changes as age progresses). If a practitioner does not possess access to correct instruction, then he or she will not ‘understand’ how to accommodate these age-related changes, and almost always will ‘give-up’ their practice. Another factor that needs to be considered is the age that training start for an individual, as this will affect what objectives should realistically be sought-after. However, prior to 35-years old, a practitioner of gongfu should have experienced much of the ‘hard’, ‘external’ training, understand psychological and physical suffering (through direct experience), and ‘know’ how to defend themselves during a violent encounter. External ‘sensitivity’ training is very different from ‘internal’ sensitivity training. The latter example involves the turning of the mind’s awareness ‘inward’ so that a) the blood flow can be sensed, and b) after a deep-breath, the oxygen can be felt as it distributes throughout and around the entirety of the body! The point of ‘external’ and ‘internal’ training is a perfect ‘integration’ (zagong) of the two aspects so that qi-power can be manifested at anywhere on a scale from imperceptible to ‘massive’ and ‘highly destructive’. If none of this makes any sense, then train harder!