exercises of uterine breathing and uterine nutrition. "Uterine breathing" means internal circulation breathing in a static sitting position; "uterine nutrition" means swallowing the saliva formed in the mouth.
In addition, Buddhist methods of concentration, such as sitting meditation, immersion in meditation, and some other static exercises, occupied a certain place.

6. WHAT RECORDS ABOUT QIGONG ARE IN THE MONUMENTS OF THE ERA OF BOTH JIN DYNASTIES AND THE NORTHERN AND SOUTHERN DYNASTIES

During the reign of both Jin dynasties, as well as the Northern and Southern dynasties, there are certain successes and progress in the field of methods of "cultivating life" (yangsheng). Ji Kang wrote a special work on "cultivating life".
In the works of Ge Hong [K], the writings narrating about yansheng were repeatedly quoted. In Baopu Zi, in the chapter “Higher Truth” (“Zhi Li Pian”), it says: “Although taking drugs can help prolong life, mastering qigong allows you to do it better and faster. Even without drugs, only by practicing qigong and following its principles, one can reach the age of several hundred years. Man exists in qi, and qi exists in man. From Heaven and Earth to the "darkness of things" - nothing can exist without qi. Those who are skilled in qi practice cultivate life within themselves and resist external sickness [forces].”
The Miscellaneous chapter (Za Ying Pian) says: “Those who cultivate life in strict accordance with the principles tirelessly practice qigong, practice daoyin in the morning and evening, master the movements and achieve perfection in protecting [health] ... can avoid illnesses… Those of the sick who do not gather their will specifically [to perform qigong] will never be cured.”
In the chapter “On the cultivation of life” (“Yangsheng lun”) it is said: “... One should not sit for too long and walk for a long time, look for a long time and listen for a long time. One should not eat when there is no strong hunger; one should not drink when there is no strong thirst ... The body needs work more, but eat less; but work should not exhaust, and a decrease in food should not cause hunger ... When the heart is clear, the true spirit [shen] finds its place. When qi is pacified, then harmful forces flee from the body ... When a person is indifferent to fame and profit and concentrated on himself, his body is at rest, troubles do not affect him ... These are the principles that should be followed for cultivating life.
In the same place, in “Baopu Zi”, in the chapter “Avoiding Temptation” (“Ju Huo Juan”), it says: “... A husband practicing Daoyin can heal incurable diseases, direct qi with disturbed harmony. Exercises are the passage of qi through all organs (literally: through a hundred outposts).
Tao Hongjing [K] summarized the experience of "cultivating life" (yang-sheng) for the period preceding the Six Dynasties, compiling the book "Notes on the development of natural data and the extension of life" ("Yang xing yan ming lu"), which contains a lot of information on the theory and practice of yangsheng. For example: “The calm one lives long, the restless one dies young. Calm, but not able to grow [desired quality], shortens long life; restless, but able to grow [the desired quality], prolongs the years. However, calmness is easy to manage, anxiety is difficult to control; only the one who follows the cultivation of [necessary qualities], including patience, is right.”
Tao Hongjing explains that during the exercises one must concentrate on internal processes, which makes it possible to strengthen health and prolong life. phrase: “Usually, by moving qi, they want to heal a hundred diseases, while thinking about the appropriate place: if the head hurts, then they think about the head, if the leg hurts, then they think about the leg and direct qi to these places,” helps to understand that with the help of thoughts can stop the pain. It is also said: “Inhalation has one, exhalation has six. One for inhalation is called: inhalation. Six for exhalation are called: blowing out, exhaling, sobbing, crying out, sighing, ah - all mean the release of qi... stagnation, ah - for the liberation of extremes ... ". This shows that even then the use of six spells for silent exhalation of qi began as a way to cure diseases.

7. WHAT RECORDS ABOUT QIGONG ARE AVAILABLE IN MONUMENTS OF THE SUI AND TANG PERIOD

During the Sui-Tang period, such methods as daoyin and tuna received a certain development in the field of “cultivating the body”.
Chao Yuanfang [K] in the book “On the origin of all diseases” (“Zhu bing yuan hou lun”) in most of the prescriptions outlines the methods of daoyin and tung. There are about 260 species in total. It can be said that this book is the first summary of qigong healing methods for the entire period preceding the Sui Dynasty. For example: “... When treating four limbs, one should not indulge in the blues; it is necessary to accumulate qi in the abdominal cavity; it is necessary [to prepare] an even bed; stretch the body straight, throw back the head; loosen clothes and belt; take a pillow three cun high II hold firmly ... Calm the heart, strengthen the will (s), regulate breathing, not think about any business, specially follow the qi with attention, slowly cleanse the bodily sources. When slowly clearing bodily sources, you should lightly lick your lips and teeth with your tongue, then swallow saliva. Slowly exhale qi through your mouth, draw qi into your throat with your nose to warm it; move slowly, you can not do them hastily and with force. Wait for good circulation, gradually, little by little increase the usefulness, so do one00 or twenty0 breaths, the disease will pass. This method is indicated as effective in curing diseases of the four limbs and the abdomen.
Each of the "thousand golden recipes" by Sun Simo [K] contains notes about daoyin. He believed that "the way of nurturing life usually requires little [physical] work"; "when the breath of the body is regulated, one hundred diseases do not arise... the skilled in maintaining life must regulate the ways of breathing." “The path of spirit harmony [shen] and qi regulation should be the same as a secret room… one should lie on one’s back with a straight torso… close one’s eyes, lock qi in the chest, breathe very easily through the nose and not move; carry out 300 breaths-outs, while the ears do not hear anything, the eyes do not see anything, there are no thoughts in the heart. He was also familiar with the practical application of the "six-word incantation" [K], with oneeight forms of massage of the Indian Brahmins, with four9 massage movements according to Lao Tzu.
In the book "The Secret Instructions of the 'External Healing Management' [K] (Wai Tai Mi Yao), its author, Wang Tao [K], often lists techniques before making a recommendation. daoyin and tuna. For example, in the preface to the tenth precept, on diseases of the heart and stomach, as well as pains when bloating, it is said: “Constantly maintain serenity, lie still before dawn, rinse your mouth with three sips, which regulates the five dense organs, prolongs life, cures pain in heart and stomach. Also in the preface to the second prescription, concerning the pathological discharge of sputum from the respiratory tract, it is said: "... Lying on the left and on the right side, ordering to breathe (two cycles of inhalation-exhalation) in order to cure the discharge of sputum."
In addition, the great poet Bo Juyi [K] created a poem about the source of tranquility: “Warming my back in the sun, I sit with my eyes closed. Harmonious qi is born in the outer coverings. As if he had drunk a lot of the purest wine. Or as if plunged into hibernation, tired of hard work. The outside world is in harmony. The bones of the body are in a comfortable position. Not a single thought arises inside. Enlightenment up to the point that you forget about everything that exists. The heart completely merges with emptiness. This is a profound description of entering the world of tranquility.

eight. WHAT RECORDS ABOUT QIGONG ARE IN THE MONUMENTS OF THE SONG, JIN AND YUAN PERIODS

During the Song Dynasty, for the first time, sufficiently complete and systematic editing and reconciliation of generalizing works were undertaken. Some work has also been done on the problems associated with "cultivating life", including editing the descriptions of known methods and streamlining them, which contributed to their further development.
At the end of the work “Summary Description of the Highest Help” (“Shenji Zong Lu”) there are three sections: on swallowing saliva, on daoyin and on breathing exercises (literally: fu qi - “swallowing qi”). They specifically talk about qigong techniques.
For example, it is said about the methods of swallowing saliva: “Open your mouth, put your tongue on your teeth to get saliva; swallow 360 times in one day.
O Daoyin: “Five solid and six hollow organs, one00 bones and nine passages of the human body - all of them pass qi. Qi circulation creates harmony, qi stagnation creates disease. Daoyin methods promote the movement of qi and blood, benefit the joints, protect against the darkness of evils that cannot penetrate.” And further: “If any of the five zang organs and the triple heater overlap, then this is regulated six breaths ... a breath [xu] refers to the liver, a cry [he] to the heart, an exhalation [hu] to the spleen, ah [sy] to the lungs, blowing [chui] to the kidneys, a sob [si] to the triple heater… In most cases, six breaths are not enough, but the feeling of blockage goes away,