Movement and stillness give birth to clarity. The combination of movement and stillness begins with a clear mind, understanding right and wrong, light and heavy, understanding the priorities.
Shifu Shi Yanjun
INTERNATIONAL MEIHUA QUAN FEDERATION
THE ENERGY OF NATURE BY VIRTUE OF THE TAO
Shifu Shi Yanjun
Meihua Quan’s traditional style does not classify into “external” and “internal” styles often used, based on the principle that some martial methods perform a type of energetic work more focused on the musculature structuring.
In contrast, others focus more on developing the ability to control and circulation of Qi (the so-called “internal energy”).
Meihua Quan is based on techniques typical of the Qigong Neidan method (the elixir of internal alchemy, used by the ancient Taoists to achieve immortality with techniques for breath control through meditation).
Other techniques used today to “channel” and “nourish” the Qi include:
The heart is regular and the Qi harmonious so that the Qi of water and air can be distributed to each organ in a coordinated way to make it balanced and belong to the Qi of Yin and Yang. The repair is first and the medicine second. Doctors can only account for less than 25% of the body’s health restoration.
The practice of Jiazi emphasizes the concentration of Qi in the Dantien by building in a natural and unforced way a type of Qi that flows freely in the internal organs, improving their functioning. A beginner must practice Jiazi for three years. After this period, he will find himself in exceptional physical vigor due to external muscle development. Those muscles are more internal and more profound than in common sports disciplines (where one tends to associate the concept of physical strength with a state of hypertrophy of the external musculature) does not train.
At this level of training, the practitioner’s body moves according to the theory of the “three external coordinations” (Waisanhe):
The work performed in compliance with these requirements leads to fundamental physical transformation defined as “Shenhua” (body transformation).
The external form (Jing), the internal Qi, and the spirit (Shen) will merge to form a single entity when Qi and strength can be emitted at will and will have satisfied the “three internal coordinations” (Neisanhe):
At this point of the martial path, the “six coordinations” (Liu He) have been obtained, and the stage defined as “Shenhua” or transformation of the spirit (Shen) has been reached.
The steps for Meditation:
The breathing is deep and smooth, while the body and mind are calm. Drinking breathing means inhaling through the mouth and adjusting the breathing to be even. Swallow the breathing, which means to drink the breathing but faster. Meditation aims to heal the disease before the disease cure the chaos before the disorder. The outside is nothing but opening and closing. The inside is nothing but breathing. The fist is not separated from the hand. The power is not separated from the body.
When Qi is full, blood is born.
When blood is full, the essence is born.
When essence is full, the spirit is full.
When the spirit is full, there is emptiness.
Emptiness is vitality.
In the training of Cheng Quan and Ying Quan, there are systems for increasing Qi. There is even a particular type of Qi in actual combat called “attacking Qi” (Dian Qi) used to damage the opponent. This type of Qi is a peculiarity of Meihua Quan. It does not concern specific points along the acupuncture channels (meridians) but rather penetrates the opponent’s body producing devastating effects, such as bone fractures, tendon lacerations, and damage to internal organs.
It is one of the reasons why the “style of plum blossom poles” has always been handled with prudence and respect over the centuries.