Though it has influenced Chinese life for 3000 years, Qi (氣) – often translated as life energy, life force, or energy flow – remains an abstract concept. According to the Yellow Emperor’s Inner Canon (黃帝內經), created around 720 BCE, the people of that era used needles to perform acupuncture, for the prevention of illnesses and ailments. Ancient emperors in their pursuit for the understanding of Qi practiced External alchemy (外丹) for the creation and consumption of revitalizing elixirs, and Internal alchemy, (內丹) for the practice and knowledge of Qigong for the betterment of the human body. These practices were for the revitalization of the body and mind, and were thought of at the time as methods for attaining immortality.

In the Xia Dynasty (夏朝; 2070~1600 BCE), prospective officials had to demonstrate proficiency in the twelve subjects of ancient Chinese education (六經六藝), focused on basic knowledge and military skills. These scholar-officials had to possess an impressive range of erudition, and also had to possess impressive discipline in terms of cultivation of the body, the mind, and the spirit. This intellectual and temperamental calmness and agility was requisite in leading the common people in the building of major public infrastructure works and fortifications and, when needed, in facing the enemy in conflict.

Broadly speaking, Qigong is the control and regulation of the self, and the harmonization of physiological systems and functions. When practicing Qigong one breaks away from the phenomena of everyday experience, and the experience is unique for each individual. Its origins are obscure, perhaps arising from medical, Confucian, Daoist, Buddhist, and/or martial-arts practice, and it has many classifications – Daoyin (導引), Xingqi (行氣), Shoushen (守神), and many more. As in the West, sometimes it is simply regarded as a set of “breathing exercises.”Whatever the description or appellation used, Qi and the mind are intertwined, and by practicing Qi you discipline both mind and soul.

Michael Chung (鍾國強), the president of the Chikung Culture Society of Taipei (台北市氣功文化學會), has studied Qigong’s health benefits for over 50 years. He says that practicing the control of your Qi function is like giving your body an electrical charge. When we are vitalized our minds are calm, our thoughts are clear, and we are confident and hopeful when facing the future. “When practicing Qigong and disciplining your Qi, an individual can identify one’s problems and engage in constant self-adjustment. A healthier orientation is brought to body and spirit, and positive direction is developed.”

Continuing, Chung says that“Qigong is a self-discipline process in which you take your inner Qi and externalize it in Wugong (武功) or martial-art form. But in doing so, what is being sought is the ultimate nature of life, and this entails a return to an original essence of the mind.”He cites some of the mistaken notions published about the study of Qigong, one being that it’s a kind of martial art. Learning Qigong is not learning fighting technique; instead, it is the study and use of the movements in order to discipline breathing, form, and mind. This brings a strengthened, healthy body and mind, increases resistance to sickness and promotes longevity, and unleashes latent potential. General disciplines such as Waidangong (外丹功), Taijiquan (太極拳) and Taiji Daoyin (太極導引) only explore a portion of what Qigong is, and are not holistic. Chung says that when practicing Qigong it is best to be in a quiet indoor environment, to avoid distraction or disturbance.

Modern life is filled with pressure, and many people looking for a little peace of mind like to sit still and meditate as means of self-cultivation. Chung feels that sitting still can be viewed as a technique, but not one that can be internalized and used to concentrate the dynamic force of one’s Qi. In many types of meditation you must continually concentrate on a mental image, which is physically taxing and counterproductive. Whereas in Gongfu (功夫; kung fu), Chung describes its modern practice as merely cultivating one’s physical power, not the mental power which the ancients engaged in.

Even though the main approach in Qigong is to quiet mind and soul, there is also movement towards assimilation and transcendentalism. Beginning with small circulatory levels, to mid-sized levels, and ending eventually with a large capacity, one’s Qi stimulates blood, energy, and force circulation. It also brings out one’s Neijin (內勁) or inner force, which can possess a destructive nature. The purpose of the movements is to promote body flexibility, receptiveness, and endurance. When power and force have reached their higheststate of concentrated circulation, four heightened states of being are successively achieved. These are Lianjing Huaqi (練精化氣), Lianqi Huashen (練氣化神), Lianshen Huanxu (練神還虛) and Huanxu Rudao (還虛入道). Lianjing Huaqi, the first step, means the honing and control of one’s“intercrine”and hormonal system (i.e. energy in the meridian system and our emotions), thereby channeling these forces into a harnessed and purified Qi. In the second state, Lianqi Huashen, with this manageable and purified energy we are able to enhance and magnify our original nature as individuals, enlarging our receptiveness and our spirit. In the last two processes we find an inseparable link only achieved after the first two processes are imbued in our practices. Lianshen Huanxu means“refine the spirit and return it to the Void.”As everything comes from the Void, meaning the primordial chaos, everything must return to it. Here, one’s natural state is heightened after the purification of the body and mind from the first two steps; in this heightened state, known as Tianren Heyi (天人合一), one achieves a unification with the universe and time that they are in. The final state Huanxu Rudao or“return to the Void and enter the Way/Dao(道)”is the Yin to Lianshen Huanxu’s Yang. The two final processes are a Tai Ji, forming a constant cycle, and balance; when essential energy is in harmony with body, mind, and spirit, the road to understanding of essential character at the depths of one’s personhood is opened, and there is no longer a need to seek principles or truths from external sources. With essence, Qi, and spirit reaching their highest states, life reaches maximum expansion. The Dao naturally comes up within ourselves and we see our place with nature.

Chung was an advisor to a National Science Council (國科會) team studying the effects of Qi. He has had countless students over the years, many of whom have specially come from overseas, each studying with him for more than 15 years. To study Qigong, he says it is necessary to have a teacher at one’s side giving instruction. The teacher has experience, can understand the processes of the body/mind change and the problems being faced by the student, and can give correct guidance.“When studying Qigong,”he says,“you cannot demand speed. You must begin without any demands, proceeding slowly, which brings emotional tranquility. This enables smooth entry into the Way.”He advises that beginning students spend 3-4 years before reaching the intermediate stage, and then spend another 7-8 years to enter the ranks of the advanced.“Many continue to hone themselves after studying 20 years,”he says. Chung emphasizes the importance of soundness of body and stability of mind, meaning external interference will not affect one’s practice of inner peace. This enables a natural quietude that protects one from distraction and improper thought.

In stepping over the borders into the Qigong state, you step into a world of wisdom and knowledge as deep and wide as the sea, and the benefits of this exploration are invaluable.