Andrey Ramses Qigong iron shirt 2 Formation of the body of light

Foreword

This material is obtained by practicing the 3rd stage of the "iron shirt" (see previous work on qigong) for a year. The main task that the author sets himself is to describe the most practical, safe and accessible qigong methods for practicing. Literary sources cannot give complete information. For this reason, the methods described are the result of trial and error. According to the author, traditional systems as such do not exist today. Or maybe it didn't exist before. Even those systems that are considered traditional are undergoing constant transformation. Nothing stands still, everything is in motion. Each student and each master contributes to the system something of his own, individual, which can differ significantly from the original version. However, thanks to this, the system lives and develops. There were and are successful results, but there were and inevitably will be mistakes and failures. Even the oral history of Qigong says that this system appeared as a result of long-term observations and reflections, fixed by many years of practice. We do not know from what source it was obtained. There has always been someone who was the first to cross the threshold of the Unknown. We cannot even establish the exact date of origin of this or that system. There are speculations and some sources. However, the disadvantage of these sources is that they mention this or that exercise or system, but do not describe it.
Who among us can say that he held the original text in his hands and how can he prove its authenticity? Here we rely only on the authority of the person who distributes this document or information. Oral history says that Qigong originated as a form of traditional Chinese medicine. In Ancient and Medieval China, a commoner did not have the right to touch a noble person. For a nobleman, this was considered a shame, and a commoner was executed. The doctors were most often Taoist and Buddhist monks. When a person became a monk, he officially lost his civil and social status. He became a commoner and was subject to the same prohibition. It is not worth mentioning that any person could become a monk, regardless of his social status. But that's not the point, it's that the rich do too get sick. The question is, how to treat a noble if you can’t touch him? It is logical that the first methods were drugs - pills, decoctions and ointments. But that wasn't enough. By that time, the monks were fluent in the art of massage and acupuncture. It was then that they invented non-contact massage (of course, by trial and error). But even this was not enough. The nobles began to teach special exercises that led to the effects of conventional massage. These exercises are called self-massage. But massage and self-massage is not only rubbing the body with your hands. This included twisting and spinning exercises to massage the internal organs and structures of the body, which are difficult to reach on your own. Several such techniques have survived to our times - 8 pieces of brocade (authorship is attributed to General Yue Fei), 12 pieces of brocade, games of 5 animals and games of 6 animals (Animal Games are attributed to the Taoist doctor Hua Tuo). The origin of Shaolin qigong is associated with the Indian monk Bodhidharma (Da Mo). As for other qigong and kung fu systems, the earliest sources where they are described are the texts "Journey to the West", "Three Kingdoms" and "River Backwaters". However, the real traditional martial arts appeared in the 17th century. At least in the form in which they have come down to us. Until the 17th century, the main systems of martial arts were associated with weapons. In the 17th century hand-to-hand combat systems became widespread. And again, we can neither prove nor disprove the above information. We will treat it as a working hypothesis. According to this hypothesis, modern martial arts and qigong systems are of relatively recent origin and are in the process of formation. Master Sun Lutang (late 19th - early 20th centuries) is considered one of the main theorists of internal styles. His works are known and there is no need to prove their authenticity.

One more point regarding the applied combat aspect of martial arts. The author had the opportunity to observe and analyze a huge number of duels, fights and fights, both staged and real. These fights took place both between experts and between ordinary people who know nothing about martial arts and hand-to-hand combat. It turns out a very interesting situation, which is visible even to the uninitiated - a significant difference between demonstrative, theatrical a duel and a real fight or fight. Only a limited set of technical actions is really effective. Style doesn't matter. The main focus is on muscle mass. The combat weight of a fighter is 100 kg. Of the blows, a direct kick is effective, a side kick with a foot (mawashi-geri, low kick), a kick with a foot back, sometimes with a turn (does not always work), a direct punch, a side punch, an uppercut (all this is from the arsenal of traditional boxing), elbow, knee and head strikes. Fighting techniques using various strangulations and painful grips are very effective - judo, sambo, jiu-jitsu. The most common technique is a ram - a dive under the opponent's arms with the capture of the body and further overturning it on the back. Unfortunately, I did not have a chance to see in real conditions specialists in such applied systems as "Choi", "Da dze shu", "Konten", "Wing Chun", "Show Dao", "Unibos", "Slavyano-Goritskaya wrestling", "Kolo-swa", "Kadochnikov's system", "Western dragon", Tibetan "Tena" system, Aikido, Leksanbaikungfu, Sanda with "iron shirt" elements. Therefore, I can not give their assessment, although in the demonstration they look very effective and impressive compared to other systems. At the moment, the battlefield should be recognized as a fighter of combat sambo and jiu-jitsu, familiar with the techniques of boxing, kickboxing and muay thai, who wins due to muscle mass and a perfectly worked out small set of simple but effective tricks and strikes. In addition, a fighter is taught to endure pain and win at any cost (Sometimes anabolics and other drugs are used). Broken teeth, a broken nose and jaw, a black eye, a cracked rib, a dislocated limb - just scratches that you should not pay attention to. It turns out something from the Scandinavian berserker.
The question is - are Chinese and other martial arts just a sham? Probably not. But one thing is clear for sure - in modern versions of these systems there are very serious omissions, without which all this is just a set of plastic movements and acrobatics. What is missing and what should be paid attention to? You need to pay attention to the root. What is a root? This is the foundation - stability, the source of strength. Why is it that in the tradition of a fighter for three years they are forced to study one single position - "iron rider"? And why is the iron rider? Isn't that the secret? The ability to be stable and iron?

In this work, the author tries to find and describe the methods of gaining the root, which allows us to fill each of our movements and positions with strength, and in the future to carry out the physiological transformation of the body and acquire the so-called "fiery body". In ancient times, it was called jin. It is almost impossible to give an accurate interpretation of jin. But more important is not interpretation, but skill. I suggest you think about this. Sincerely, the author.

Disadvantages of the method of stuffing an iron shirt and 5 Tibetan pearls, identified by the author during the first year of practice

The practice of stuffing can lead to chronic spinal injury. At the 10th month of practice, I had severe pains like neuralgia, in the collar zone. Especially the area of ​​the most protruding vertebra in the upper thoracic spine. The pains were radiating under the shoulder blades and subclavian areas. The pain alternately went from right to left. The application of a pepper patch and massage of this area only relieved the suffering for a short time. The pain started when I moved on to 5 stuffing cycles (see previous work on qigong) and doing the Eye of Rebirth exercises 42 times. After a while, I realized that 42 times is a limit, a limit beyond which an ordinary person cannot go. Apparently, from the 42nd time, the process of transformation begins, which can be carried out only after undergoing special training. It is interesting that Sidersky and other authors and translators do not say anything about this. They only recommend doing the exercises 21 times. 42 is twice 21. 21 times 42 is one half. One second is 90 degrees. Drunvalo Melchizedek in the Flower of Life seminar says that the transition to the next dimension is determined by an angle of 90 degrees. This means that 42 times is the limit for an untrained person practicing 5 pearls. Peter Calder says 108 times. But this means another transition. The first transition 21 - number 3, the second transition - 42, number 6, the third - 108, number 9. Apparently, 108 means the completion of the cycle of incarnations in dense worlds - the return to the Source. 21 - the beginning of spiritual transformation, 42 - spiritual transformation in the dense worlds.

In the earlier stages of stuffing, I developed