The term “Qigong” originates from Daoism and originally referred to a type of skill related to the manipulation of qi (气). Qigong is practical and easy to disseminate, thus it has gained widespread attention and developed vigorously. In the Qing Dynasty, Yang Jixing summarized Daoist qi methods in his work “Zhidao Zhenquan”, categorizing them into dozens of types: including “fuqi” (服气), “jinqi” (进气), “taoqi” (淘气), “tiao qi” (调气), “yanqi” (咽气), “xingqi” (行气), “lianqi” (炼气), “weiqi” (委气), “biqi” (闭气), “buqi” (补气), “xieqi” (泻气), “waiqi” (外气), “neqi” (内气), “shenqi” (慎气), “yuqi” (御气), “houqi” (候气), “shiqi” (食气), “daoqi” (导气), “heqi” (合气), “jieqi” (接气), “caiqi” (采气), “yingqi” (迎气), “yunqi” (运气), and “xiqi” (息气). In summary, it is referred to as “fuqi”. In modern times, martial artists have widely adopted the techniques of “tuna” (吐纳) and “xingqi” as methods of internal cultivation, leading to the widespread use of the term Qigong, which now encompasses various ancient Chinese methods of qi manipulation. These methods primarily focus on regulating breathing, including practices such as “xingqi”, “fuqi”, “lianqi”, and “taixi” (胎息). From a movement perspective, there are two categories: dynamic (动功) and static (静功). From a posture perspective, there are sitting (坐式), lying (卧式), standing (立式), and walking (行走式) forms. From a functional perspective, they can be divided into external breathing (外呼吸) and internal breathing (内呼吸). Functionally, they can be categorized into therapeutic (治病功法) and health-preserving (养生功法) methods.
According to the theory of Daoist Qigong, movement and stillness are dialectically unified. Dynamic and static practices are relative, not absolute. Generally speaking, any posture that remains unchanged throughout the practice is considered static, while any posture that involves movement is considered dynamic. Both dynamic and static practices have their own effects and should not be favored over one another. Typically, static practices require a higher level of psychological quality, with some methods such as “neishi” (内视) and “guānxiǎng” (观想) being more complex. Dynamic practices, on the other hand, are generally simpler and easier to perform, yielding quicker results and being more widely disseminated. Regardless of whether it is dynamic or static, there are some basic postures involved.The “Five Hearts Facing Heaven” (五心朝天坐) is the most commonly used sitting posture. In this posture, the soles of both feet face upward; the palms are pressed together, with both hands facing upward; the crown of the head (百会) also faces upward, hence the name. This posture originates from the Buddhist “lotus position” (跏趺坐). The lotus position can be further divided into full lotus (全跏趺) and half lotus (半跏趺), with the former referring to crossing both legs and the latter to crossing one leg.
Lying Qigong (卧式气功) is also one of the long-standing postures for practice. During the Han and Tang Dynasties, practitioners generally adopted a supine position for practicing “tuna”. The “Yunji Qiqian” (云笈七签) states: “In the supine position, lower the pillow, draw the shoulders and knees together, extend the arms, and rest the ribs on the bed. In the prone position, rest the abdomen on the bed, with the chest supported by a blanket, and extend the limbs. In the supine position, allow the qi to flow from the left side; in the prone position, allow the qi to flow from the right side.” Since the Song and Ming Dynasties, the side-lying method has been promoted, as noted in the “Tianxian Dao Jie Zong Xu Zhi” (天仙道戒总须知): “There are two methods for lying down: one is ‘Xiyi Sleep’ (希夷睡) and the other is ‘Huanyang Sleep’ (环阳睡). Each method has its own subtleties. For ‘Xiyi Sleep’, lie on the left side, bending the left arm and resting the palm on the surface, with the left ear resting in the space created by the thumb and index finger. Straighten the back, bend the left thigh, and relax the abdomen, lying comfortably against the edge of the mattress, with the right thigh resting against the left foot. Place the right palm on the navel, concentrating the mind on the back of the pulse, maintaining a state of tranquility, as if sleeping on a calm water surface, with no bottom beneath. The body is enveloped in a blanket, and the qi is stored like an egg within, while I sleep within it. The method for lying on the left side is similar for the right side. For ‘Huanyang Sleep’, do not lie on the side but elevate the upper body with a cushion, which should be higher than the lower body, about half a foot or three inches high, lying supine, with both hands firmly grasping, straightening the arms, and opening the legs in a V shape, while keeping a distance of one or two inches from the kidney area. Close the mouth and eyes, and concentrate the mind. After a while, one may feel a misty sensation, like clouds or fog, surrounding the body inside and out, with the intention focused on the “Jiangong” (腔宫). From a physiological perspective, human life cannot exist without breathing. Metabolism, the process of expelling the old and taking in the new, is the fundamental premise for the survival of organisms. Daoism recognizes the significant importance of breathing for life, which is why various Qigong practices have been developed focusing on the respiratory system. By consciously regulating and controlling the involuntary breathing activities governed by the autonomic nervous system, one can adjust and improve the physiological rhythms and functions of the body, thereby achieving the goals of treating diseases and promoting longevity.There are many types of Qigong, but their essence is fundamentally the same: through methods of self-exercise such as breathing, mindfulness, and intention, one can cultivate the spirit and qi, thus achieving physical and mental health. Sun Simiao in his “Cun Shen Lian Qi Ming” (存神炼气铭) states: “If you wish to calm the spirit, you must refine the original qi. When qi is abundant within the body, the spirit is calm in the sea of qi. When the sea of qi is full, the heart is calm and the spirit is settled. When settled, it does not disperse, and the body and mind are tranquil. When tranquility and stillness are achieved, life is prolonged. By remaining in the source of the Dao, one naturally becomes a sage. When qi connects with the spirit, the spirit connects with wisdom. Life resides in the body, in harmony with true nature. The sun and moon share the same age, and the Dao is ultimately realized.” Clearly, this method of exercise, which works from the inside out, from spirit to qi to the physical body, is a unique health-preserving principle of Daoism. In the Tang Dynasty, Sun Simiao’s “Beiji Qianjin Yaofang” (备急千金要方) includes methods such as the Pengzu method, Zen observation method, qi regulation method, and methods for treating diseases of the five organs. The Zen observation method primarily focuses on sitting and visualizing, mainly through visualizing the primordial qi in the air, infusing the entire body, thus enriching one’s original qi and strengthening the body. The specific practice is as follows: close the eyes and concentrate, visualizing the primordial qi of the universe, like a purple cloud forming a canopy, with five colors distinct, descending into the hair, gradually entering the crown, like rain after the clouds clear, penetrating the skin and flesh, reaching the bones and brain, gradually entering the abdomen, nourishing the limbs and five organs, as water seeps into the ground, until one feels a bubbling sound in the abdomen. Focus the intention and concentration, avoiding external distractions. Soon, one will feel the original qi reaching the sea of qi, and in a moment, it will reach the Yongquan point (涌泉). One will feel the body vibrating, with the feet curling, and the bed or seat making a sound, which is called “one connection”. One connection leads to two connections, and so on, until one achieves three connections or five connections daily. The body will feel joyful, the complexion radiant, the hair glossy, the eyes and ears sharp, appetite improved, strength enhanced, and all diseases will disappear. After five years or ten years, one will not forget, and upon achieving a full connection, one will be close to immortality.
In Daoism, the core practice of Qigong is “taixi” (胎息). What is taixi? It refers to the practice of refining qi to a deep level, where the spirit enters the qi, and the qi envelops the spirit, merging into one, with the breath being subtle and almost imperceptible, while the eight meridians are open, and the body feels comfortable, like a fetus in the womb, with only internal qi circulating. Those who achieve taixi can breathe without using the mouth or nose, as if they are in the womb, thus achieving the Dao.Within Daoist qi methods, there are also many practices for treating diseases. The use of Qigong for disease treatment primarily involves special techniques, either directing qi to the affected area to support the righteous and expel the evil, or guiding qi to unblock the meridians and balance yin and yang, or inhaling external qi to harmonize qi and blood. In summary, the characteristic lies in tapping into the body’s potential and mobilizing internal positive factors to achieve the goal of healing diseases. Qigong has a wide range of applications in treating diseases, with clinical results proving its effectiveness for cardiovascular diseases, gastrointestinal diseases, neurological disorders, and even tumors and cancers; it has shown certain effects on conditions such as wind, cold, heat, dampness, dryness, fire, epidemics, phlegm, food, qi, blood, and deficiency.In the “Xishan Qunxian Hui Zhenji” (西山群仙会真记), there are methods for eliminating pain, treating diseases, and removing cold. As for the use of the six-character formula for treating diseases, there are dozens of types, such as Tao Hongjing’s six-character formula, methods for expelling diseases, Ziwai’s six qi method, and six-character methods for treating the liver, heart, lung, kidney, spleen, and gallbladder. The Ming Dynasty’s Lu Danting’s “Danting Zhenren Xuantan Ji” (丹亭真人玄谈集) includes hundreds of types of Qigong, taixi, and static practices, categorized for specific conditions, including paralysis, deficiency, abdominal distension, cold diseases, phlegm conditions, spleen and stomach issues, hemorrhoids, malaria, dysentery, hiccups, belching, acid reflux, noise, palpitations, accumulations, jaundice, cholera, vomiting, headaches, deafness, tongue diseases, dental issues, eye conditions, throat issues, tuberculosis, goiter, lung abscess, heart pain, abdominal pain, waist and flank pain, arm and back pain, joint pain, beriberi, epilepsy, atrophy, diabetes, and ulcers. Each category first describes the symptoms and causes, followed by the treatment methods. The system is detailed, with simple language, and the treatment methods are practical and have considerable medical value. For example, the treatment for deficiency: deficiency refers to various symptoms caused by the deficiency of qi, blood, and organs. Those suffering from it can practice this method for treatment: one should be in a quiet room, pay attention to diet, enhance nutrition, and respectfully honor the ancestors to calm the mind. Then, either sit quietly or lie down, calming the heart and mind, free from thoughts, concentrating the spirit on the lower dantian, first regulating the breath and circulating qi three hundred sixty times. Finally, press the tongue against the palate, preventing internal qi from escaping and external qi from entering. Even without breathing, one can consider one inhalation and exhalation as one breath, estimating the length of qi and how much breath is taken, using prayer beads to keep track. When qi begins to gather, use the spirit to guide the qi from the tailbone and spine up to the “Ningwan” (泥丸), also using the nose to guide the qi. The qi entering the mouth transforms into sweet essence, swishing with the tongue, dividing into three mouthfuls to swallow, sending it to the navel, and then adjusting the breath to begin again; this is one cycle. If there is phlegm in the chest, guide the internal qi from the navel to the chest, rotating left and right thirty times, or twenty times, or sixteen times, measuring the length of qi, and adjusting the circulation accordingly. After accumulating qi thirty times, perform one cycle of qi circulation. If suffering from cough or wheezing, accumulate qi once, perform qi circulation once, and wait until the cough subsides. Keep track of the number of cycles with prayer beads, practicing daily. However, during the inhalation and exhalation, one must be gentle and calm, with a tranquil heart.In summary, Qigong is primarily a unique form of physical and mental exercise that involves self-repair, self-regulation, and self-development of the physiology, consciousness, and spirit. Practice has proven that Qigong can enhance health, prevent diseases, and develop intelligence.–Excerpt from Li Yuanguo’s “Daoist Reader” (中国道教读本)
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