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Qigong Practice

Qigong

Qigong was originally called yang sheng, "nurturing life”. It is important therefore that practitioner’s of qigong should ask themselves about the wider implications of qigong. "How can I live in a way that more fully nurtures life?"

If we begin again at basics, all of the qigong teachers I have had the honour of listening too advise on focusing on yi, not on qi. Yi means intent, mindfulness, and awareness. If someone practices qigong mechanically, repeating movements without awareness, the movements have little benefit. They might exercise the muscles, but they won't cultivate qi. Yi leads qi. Yi is also essential for inner peace and interpersonal peace. The master hand’s of old pointed out:

“That a person who is aware looks within before acting.”

Based upon this awareness prior to action, it is then argued that Qigong practice helps people make better decisions, enhances creativity and intuition. This awareness should then lead to self empowerment, the argument being that when a person feels empowered and at one with both nature and the Tao/Divine, his or her mind can actually affect physical reality, our lives, our day to day being within society.
Ancient Taoist hermits withdrew from society and "quit the world's dust." This is no longer a possibility. Even a recluse in a cave has to deal with noise pollution from overhead jets and water contaminated by agriculture, overpopulation, and industry. My personal view is that it is not beneficial to use the arts as an excuse to avoid involvement with life.

Source of Qigong

Qigong integrates techniques from all of China's great spiritual traditions. Daoism is said to be the root of qigong and the source of the oldest literature and techniques. Confucianism emphasized using qigong to cultivate character and virtue. Buddhism added a strong meditative component and emphasized the importance of compassion. The Muslim Hui minority created some of the so-called "Shaolin" martial arts such as Cha Quan and Tan Tui. Other Muslim masters like those taught by one of my teachers Ji Jian Cheng furthered the evolution of internal martial arts (especially Xingyiquan and Bajiquan) and their associated qigong. Qigong’s development illustrates the need from everyone to learn from each other.

Qigong can liberate us from immature and inappropriate strategies for living through an awareness posture, breathing and intent. To stand straight is to give up the burden of insecurity. To breathe slowly is to take life as it comes, without allowing memory or expectation to interfere. As the body becomes quiet, the mind becomes quiet. The qi flows not only within the body, but also between oneself and Nature. In breathing, the external world becomes you. Yet you do not own it, you let it go and return breath to its source - what the Chinese master’s call the Tao.

Through the practice of qigong one learns that the mind and body can become truly empty, that inside and outside could become a unified field of awareness. You learn that you are part of Nature. When you breathe, it is the wisdom of nature that breathes.

The mind must be natural

Stages of Development in Qigong Practice

1. Foundation

”Identify and increase the energy (qi) by transforming the essence (jing)”

In classical texts, this foundation work is built over a period of one hundred days. In today's reality, because of the distractions of modern life, it is more realistic to think in terms of three hundred days of any single practice. This period of practice establishes the foundation upon which to build future practice.

2. Reinforce Li and Shen

The Reinforcement of one’s body strength (Li) and the Spirit (Shen) to support this new energy state is of vital importance.

Energy cannot be condensed and held in a porous or pierced receptacle. This energy intensification, the growing mass of qi, does not remain after exercise unless one has a strong intent (yi), driven by work of the spirit (shen).

Without this step we heat the room, but do not close the windows and energy will soon dissipate, be returned to the universe, sometimes leaving only tiredness and fatigue. It is therefore necessary to reinforce the body with a presence, and this is the source of body spirit unity.

3. Quieten the Xin and strengthen Yi

The next stage is calming the emotional spirit (Xin) to strengthen the intent (Yi).

The Xin, emotional spirit according to the ancient texts of the Chinese, is described as "a crazy young monkey". As a young, immature animal it fights against any move to impose any discipline on him.

However the training of spirit is not about control, rather it is about letting go relaxing and adapting from a position of quiet of centeredness. The Classics state:

"That one can direct the spirit towards a point, but it is impossible to push it towards that point".

By understanding the functioning of the spirit (Xin), the intent (Yi) focuses itself more easily. Thus opening the Meridians and Extraordinary Vessels, the reservoirs of energy (qi).

The global increase of energy within the body, together with more direct focussing of the intent enables one to send this energy to open and revitalise the natural energy "rivers and lakes" (channels) of the body. Having opened, these passages are free from all limits and the general circulation of energy (qi) increases. Once again we must remember that all practices demand energy, and an insufficiency of energy does not allow realisation of practice, this is a real catch 22.

4. Awaken the Shen (Spirit)

Like the distillation of a superior quality alcohol, energy (qi) moving by only the will of the spirit (Shen) purifies and gains in force. With the intention of opening the subtle centres of the brain, one utilises this pure energy and works to "bathe" the upper Dan Tien awakening contact with the forces of nature, and cosmic energies (Sun, Moon stars and planets etc). The multiple realisations of this stage are the concern of many of today's masters, but realised by all so few practitioners.

Integrating the Spirit (Shen) in fusion with Exterior energy to return to the Tao is the goal of all esoteric practitioners. Opening the energy gates which allow exchange and use of natural forces and cosmic energies give the practitioner the possibility of raising Shen towards a more spiritual and Yang universe, closer to the original spirit (Yuan Shen). Through experience and the practices, the spirit discovers and develops an independence from the physical body. The Shen will mix with the Yuan Shen before fully merging. This is what is called complete realisation however the adept still has a connection to the physical body.

Remember these are changes as espoused by the classic and as with all journey’s we can make the decision as to when and where we please to end our journey – at what stage. These are guidelines on a particular way of practice and not compulsory in order to gain daily happiness, to do that we only need to be happy – simple.