Great Circular Cycle - Daoist cultivation method suitable for intellectual workers

大周天歌诀

九转炼还丹，气功名周天。

意识挂帅印，气当先行官。

腹背任督脉，四肢和耳边。

气血循环走，大脑得安闲。

日练解疲乏。夜练能催眠。

丹成化甘露，舌接送丹田。

常练能祛病，久练能延年。

男女皆能练，功效不虚传。

Great Circular Cycle Song Secret

Nine transformations refine the elixir, Qi Gong is named the Great Circular Cycle.

Consciousness leads the seal, Qi takes precedence as the commanding officer.

Front and back, the Governor Vessel regulates, limbs and ears harmonize.

Qi and blood circulate, the brain finds peace.

Practice during the day relieves fatigue. Practice at night induces sleep.

The elixir formed turns into sweet dew, the tongue connects to the elixir field.

Regular practice can dispel illness, long practice can extend life.

Both men and women can practice, the efficacy is not in vain.

 

1. Applicable Population:

The Great Circular Cycle, also known as the "Nine Transformations Refining Elixir," belongs to the category of static Qigong. It is a simple and easy-to-perform method that doesn't require much time and is not limited by time or space, allowing for practice at any time.

It is primarily suitable for intellectual workers, effectively preventing and treating symptoms such as dizziness, headache, mental irritability, insomnia, fatigue, and weakness caused by heavy workloads, emotional stress, and irregular lifestyles

 

2. What Does "Circular Cycle" Mean?

Circular Cycle: The completion of one orbit by the sun or the moon (360°) is called a Circular Cycle. In ancient times, drawing an analogy between the heavens and human beings, circulating true qi around the body once is also referred to as Circular Cycle. When true qi circulates along the Governor and Conception vessels, it is called the Small Circular Cycle; when it circulates along the Governor and Conception vessels as well as the twelve meridians, it is called the Great Circular Cycle

First Section: Preparation

It is preferable to choose a quiet environment and gradually achieve tranquility amid noise. Adopt a lying, sitting, or standing position, whichever is comfortable. Relax the whole body, let the eyelids hang naturally, place the hands in a comfortable position, gently close the mouth, and adjust the breathing to be even, slow, and effortless. Once the mind is focused, lead the qi with the intention, circulating it internally: through the five viscera, six bowels, and throughout the limbs and body.

Explanation:

1. Leading the qi with intention: During practice, concentrate subjective consciousness, imagining guiding the true qi inside the body along the route of the meridians.
2. Internal visualization: During practice, due to concentrated intention, mental activity is relatively reduced. To prevent falling asleep, use the method of silently visualizing the internal organs, limbs, and body.

Second Section: Practice

Using the tip of the tongue, rotate clockwise around the teeth from left to right nine times, causing saliva to generate in the mouth. With intention, guide the saliva and air in the mouth along the midline of the chest and abdomen (Conception Vessel), slowly swallowing it down to below the Dantian and above the pubic bone (a sensation of warmth or energy ball may be felt with prolonged practice, indicating the presence of true qi). Then, with intention, lead the qi to divide into two streams, both passing through the midline of the front of the thighs (over the knees), diagonally towards the backs of the feet, then turning towards the soles of the feet, passing through the heels, along the midline of the back of the thighs (through the Gallbladder Meridian) to the tip of the coccyx (Changqiang Acupoint), where they merge into one. Continuing along the Governing Vessel up the spine, passing through the midpoints between the shoulders (Dazhui Acupoint), using intention to split the qi into two streams, both passing over the shoulders, extending through the midline of the upper limbs (over the elbows) to the tips of the middle fingers, then turning towards the palms, along the midline of the upper limbs (over the cubital fossa) back to the convergence point, merging into one again. Then, along the midline of the back of the neck, upwards to the occiput level with the ears, branching into two streams again and circling around the lower part of the ears, returning to the convergence point, passing along the midline behind the head, crossing over the top of the head, to the root of the nose between the eyes (referred to as the Shan Gen Acupoint in Daoism), directly entering the mouth, where it is received and transformed into saliva by licking the palate with the tongue, then slowly sending it into the Dantian, completing one circulation of the Zhou Tian.

Once the technique is mastered and the Conception and Governing vessels are unobstructed, it is not necessary to lick the palate with the tongue. With intention, guide the qi as it descends from the Governing Vessel around the mouth and down the Conception Vessel, continuously circulating for several circuits, ideally nine Zhou Tian cycles. During practice, it is not necessary to ingest saliva into the Dantian after each Zhou Tian cycle; this can be done only during the conclusion of the practice.

Explanation:

1. Conception Vessel: Runs along the midline of the front of the body.
2. Governing Vessel: Runs along the midline of the back of the body.
3. Three separations and three convergences: Refers to the three times during the circulation of the Great Zhou Tian where the true qi separates and then converges. The first separation occurs at the coccyx and converges at the coccyx; the second separation occurs at the Dazhui Acupoint and converges at the Dazhui Acupoint; the third separation occurs at the occiput and converges at the occiput.
4. According to this method, circulating qi around the body for one complete cycle is called one Zhou Tian. Over time, it can establish communication between the Conception and Governing vessels. The Conception Vessel regulates the body's Yin qi, while the Governing Vessel governs the body's Yang qi, regulating liver and brain functions.

 

Ancient wisdom holds that "when the spirit moves, the qi moves; when the spirit resides, the qi resides." "The value of qi lies in its continuous circulation, with regular ascents and descents." Thus, it can regulate the Yin and Yang, facilitate the flow of qi, relieve liver depression, enhance brain function, promote sleep, relax the nerves, and alleviate fatigue.

This method, involving rotating the tongue around the teeth nine times to circulate qi around the body, achieving three separations and three convergences, and converting qi into saliva at the end, is called "Elixir Formation." By ingesting the elixir into the Dantian, it is termed "Nine Transformations Refining Elixir."

 

Third Section: Conclusion of Practice

After several consecutive circuits of the Great Zhou Tian, practitioners will have steady breathing, relaxed body, tranquil mind, and a semi-conscious state akin to pre-sleep. At this point, it's time to conclude the practice. During the final circuit of the true qi circulation, one can mentally remind oneself to "conclude the practice," gradually slowing down the speed of leading the qi with intention. When the true qi enters the mouth and transforms into saliva, slowly swallow it down, ingesting the saliva into the Dantian, and maintain the intention for a moment. If practitioners practice while lying down, they often enter a state of sleep after the practice.

Precautions:

1. With this method, the Conception and Governing vessels can be unblocked and the sensation of qi flow can be felt shortly after beginning practice. It is recommended to practice several times a day at the beginning, with each session lasting 1 to 3 Zhou Tian cycles, gradually increasing over time.
2. During practice, maintain a calm and focused mind (intention). Avoid forceful deep breathing. When practicing, use intention to guide the qi, ensuring the route is correct and not deviating. The circulation should be slow rather than fast. If any discomfort arises after practice, taking a break for several days before resuming practice is recommended.

As long as practitioners adhere to the requirements of the method and persist, they can achieve a state of systemic circulation of "internal qi (true qi)" along the meridians.