the root of life ----qiIn TCM books, qi is always mentioned in the same breath with blood and body fluid, for they are all the fundamental substances constituting the human body and maintaining its life activities. However, among them qi is particularly important for the human body. That is why TCM often explains the life activities of the human body in the viewpoint of qi. For this reason, ZhangJingyue said: "Man's life relies entirely upon this qi." Classic onMedical Problems states:"qi is ihe root of the human body; once the root is damaged, the stem and leaves would turn withered". And, also, Basic Questions points out : "One's life is the combination of qi of heaven and earth".

Qi in the human body is composed of congenital qi and acquired qi. The former is inherited from one's parents before birth,the latter is derived from cereal essence transformed by the spleen and stomach and fresh air inhaled from the natural world by the lung. Therefore, qi is a combination of three kinds of factors. It is easy to see that the source or production of qi is related to innate endowment, acquired nutrition and environmental conditions, and the actions of the kidney, spleen, stomach, lung as well.

Congenital qi and acquired qi complement each other. Congenital qi is the material foundation for the production of acquired qi, and acquired qi continuously supplements congenital qi with nourishments. Both of them are, therefore, described as an interdependent relation-congenital qi promoting acquired qi,which, in turn, nourishing congenital qi. There are all kinds of qi and, their functions are too intricate to be expounded in a few words .To provide a precise exposition, let's discuss them under six heads.

1 . Promoting Action of Qi

Qi, as a sort of refined substance full of vigour, plays a promoting and activating role in the growth and development of the human body, the physiological activities of the zang-fu organs and meridians, the production and circulation of blood, as well as the production, distribution and excretion of body fluid. If the above functions are weakened due to qi-deficiency, the following pathologic changes will occur: tardy growth and development of the human body, hypofunction of the zang-fu organs and meridians, stagnation of blood, fluid retention, etc.

2. Warming Action of Qi

Whether man's body temperature is normal or not depends on the warming action of qi. Classic on Medical Problerns says:" Qi is responsible for warming." Only through the warming action of qi can all zang-fu organs，meridiarns and other structures perform their normal functional activities, and can such liquid substances as blood and body fluid circulate normally. As the saying goes: " Blood flows in warmth, while it coagulates in cold."For example, the insufficiency of yang-qi may impair the warming action of qi, causing an aversion to cold, cold limbs. Lowered body temperature and so on. Conversely, qi excess may result in the failure of qi to disperse heat, marked by preference for cold, fever, etc. Basic Questions states, "Qi excess preduces heat, while qi deficiency produces cold."

3. Defending Action of Qi

Qi has defending function to defend the body surface against the exogenous pathogens and to combat with the invaded exogenous pathogens to drive them out of the body. The book Basic Questions, therefore, states:" When vital qi exists in the body, the exogenous pathogens can not

attack the body." And " If the pathogens invade and occupy the body, qi-deficiency is bound to ensue." Thereby leading to illness.

4. Controlling Action of Qi

Qi also has controlling action, by which is meant the ability to control the liquid substances and fix the internal organs in the body. This is shown in the following aspects:

(1) Keeping the blood flowing within the vessels to prevent it from extravasating without reason.

(2) Controlling and regulating the secretion and excretion of sweat, urine, sperm, saliva, gastrointestinal juices, etc , to maintain a relative balance of water metabolism.

(3) Firming the internal organs in their normal positions without prolapse.

If this action is impaired, hemorrhage, premature ejaculation, spontaneous sweating, urinary incontinence, and spermatorrhea will occur. If this action fails to work normally,such prolapses as gastroptosis, nephroptosis, hysteroptosis will be brought about.

The promoting and controlling actions of qi are the two aspects of mutual opposition and mutual complement. Provided these two actions work harmoniously, blood circulation and water metabolism can be normally carried on.

5 . Action of Qi Transformation

Qi transformation may be defined as various kinds of changes brought about by the movement of qi. Concretely speaking, it refers to the respective metabolism of essence, qi, blood and body fluid and their reciprocal transformation. For instance, food is transformed into qi, blood and body fluid; body fluid are converted into sweat and urine by metabolizing, and the residues of food,after digestion and absorption, are turned into feces to be discharged from the body. All these processes are all the specific manifeatations of the action of qi transformation. If qi transformation is out of order, it will affect the digestion, absorpiion of food, the metabolism and transformation of essence, blood and body fluid, the excretion of sweat, urine and feces and so on .To put it briefly, qi transformation is actually the process in which the substances in the body are metabolized and intertransformed. Although the above five actions of qi differ from one another, they are indispensable to maintaining human life. Their harmonious cooperation and mutual support ensure that the physiological activities are completed smoothly.

The Movement of Qi is known as "qi ji", qi activity. Qi in the human body travels throughout the body and reach all the zang-fu organs and meridians to promote and activate the physiological activities of the human body.

Qi has four basic forms: ascending, descending, exiting and entering. These four forms are the basis of human's life activities.Once these movements stop, it means that the life activities ceaseand death ensues.

The ascending, descending, exiting and entering of qi are mainly embodied in the physiological activities of the zang-fu organs, meridians and other processes of metabolism. For example,the lung governs respiration, exhaling pertains to exiting, inhaling to entering; and dispersing pertains to ascending, lowering to descending. The spleen sends the clear upward and the stomach passes the

turbid downward. So all kinds of physiological activities in the human body, essentially, are reflected in the four movements of qi.

According to the sources, functions and distributions, qi is divided into four types: primordial ( yuan qi), genuine qi (zhenqi) , pectoral qi (zong qi) , nutritive qi( ying qi) and defensive qi(wei ai) .

l . Primordial qi, also known as genuine qi (zhen qi) is the most important of the four kinds of qi. It is the primary motive force of life activities. Primordial qi derives from the congenital essence stored in the kidney, and depends on the acquired essence regenerated by the spleen and stomach. The book Miraculous Pivot makes it clear by saying, "Genuine qi (Zhen qi) is inherited from heaven ( the parents) and combined with cereal essence to replenish the body."

2. Pectoral qi is formed from a combination of the fresh air inhaled by the lung and the cereal essence conveyed by the spleen and stornach. Pectoral qi performs two main functions. One is traveling through the respiratory tract to prormote respiration and the sufficiency or insufficiency of pectoral qi influences the conditions the voice. speech or breath and so on. The other is running through the heart-meridians to promote the circulation of qi and blood. The vicissitude of Pectoral qi is related to the flow of qi and blood, the body temperature and the activities of the trunk and limbs, the visual and aural perceptibility, as well as the strength and rhythm of the heart beat.

3.Nutritive qi is the qi that circulates together with blood in the vessels. Nutritive qi originates from the pure part of cereal essence transformed by the spleen and stomach and bears responsibility for the blood production and the nutrition of the whole body. Nutritive qi is considered as yin, so it is also called nutritive yin ( ying-yin) .

4 . Defensive qi, like nutritive qi, comes from cereal essence,but, unlike nutritive qi, it runs outside the blood vessels. Defensive qi has the following functions: protecting the body surface against exogenous pathogens, controlling the opening and closing of the pores, adjusting the excretion of sweat, warming and nourishing the zang-fu organs. muscles and the skin with hairs, etc.,maintaining a relatively constant body temperature. It is given the name "defensive qi" precisely because of its antiexogenouspathogenic action. Defensive qi belongs to yang, so it has another name defensive yang ( wei-yang) ," which presents a strinking contrast with ying-yin as mentioned above.

THE TYPES OF QI AND THEIR MOVEMENTS

Types of Qi

Movement

Yuan Qi(Primordial Qi) starting from between the two kidneys, passing through tri-energizer and circulating through the whole body, inward to zang- and fu-organs and outward to the muscles and skin.

Zong Qi(Pectoral Qi) stored in the chest and poured into the meridians of the heart and the lung.

Ying Qi(Nutritive Qi) originating from tri-energizer, entering the meridians by way of the lung, and circulating all over the body.

Wei Qi(Defensive Qi circulating outside but leaning against the meridians, vaporized to the diaphragm and scattered in the chest, travelling between the skin and flesh.

Special phrases

As the saying goes, As=in the way that，as the story goes/runs

as the matter stands

as the case may be

as things are

as things run

Guidelines for the Practice of Qigong & TaijiIn the practice of all forms of Qigong, including the various styles of Taiji, there are a few guidelines that will give the most rapid growth and learning while helping you to stay in the comfort zone.

These practices are all very mild, however, many people are very at risk for injury, perhaps of the knees. The foot work in some forms of Taiji has caused some problems in a very small percentage of people. Always start carefully and allow your progress to be "slow but sure".

Some of the complex and vigorous forms of Qigong are contraindicated in people who are weak from illness or in the wisdom years. Be very hesitant to go to a Qigong or Taiji class and go to the front of the room. Linger in the back and follow these guidelines no matter what is happening in the class and you always improve, slowly but surely. In your personal practice time continue to progress carefully.

Do:

relax deeply and allow the mind to be free of concerns and considerations. In China this state of mind is sometimes called "cheerful disinterest", "neutral" and "emptiness".

practice daily if possible. The results you seek are the result of perseverance. Chinese tradition says "perseverance furthers". Carefully and correctly implemented Qigong and Taiji are safe to practice even several times a day. The practices are gentle and based on enhancing natural biological and energetic mechanisms of self restoration. If you are unwell enough to be off of work or school you have time to carefully do lots of Qigong or Taiji practice.

in Qigong feel free to make up your own routine and change the practices to suit your needs, likes and limitations. One of the most powerful forms of Qigong is called Spontaneous Qigong and is completely intuitive.

in Taiji it is generally less acceptable to modify the form. However, people with severe diseases should feel free to modify the practices to honor their comfort zone and potentiate self healing.

always approach each practice from the richness of deep intention and belief in self healing. In the Health World libraries you will find research that clearly demonstrates the healing benefits of Qigong and Taiji. Keep it foremost in your mind that both Taiji and Qigong are profoundly healing

practices. Rest in knowing that you have tapped a powerful pool of healing resources.

allow the mind to rest in quiet indifference. Worry and anxiety turn off the naturally occurring, self healing resources. It is when the mind is free of concern that the profound, internal, self healing resources are spontaneously activated.

notice that as you mature in these practices that the breath spontaneously regulates so that both the inhalation and exhalation are slow and somewhat full; not urgent, not exaggerated, just restful, intentful, conscious and notably calm.

Don't:

do too much. Taiji and Qigong are intended to assist you in self healing and to help you become more enduring and vital. Take it very, very easy. Ease helps to activate the Qi. Extra effort and trying hard go against the natural benefits in all varieties of Qigong. Going too far, too fast may cause discomfort and may result in you saying, "This is too much." Then, the profound benefit is lost. Achieve your goal of healing by allowing yourself to be free from the stress and rush that cause the organs, tissues and glands to become deficient. Expand your practice slowly and personal improvement is guaranteed.

be fooled by the fact that Qigong seems like nothing much. The vigilant application of these simple practices has demonstrated, over thousands of years of careful refinement, the ability to mobilize the naturally occurring healing forces within you. An ancient Chinese proverb says, "that which appears great on the outside is weak on the inside, that which appears to be inconsequential on the outside is great and powerful on the inside". Qigong is not an ever complexifying chain of details and new innovations, it is an ever simplifying and deepening practice that is refined toward perfection.

expect too much, too soon. Know that on occasion extraordinary results occur right away. Bring Qigong into your life delicately. Too much of such a good thing and you may say, "I don't have time for this". Then the remarkable possibility for self restoration will be lost. Most often dramatic results come over time with vigilant practice.

1st Warning- Learning Qigong from a book, a video or even a great teacher is always frustrating particularly because of your longing to perfect the practice, now. Please, go very slowly and intentfully, follow the directions the best you can.intentfully, Give yourself permission to invent some things too. Remember it is not so important to do the practice just like the instructor suggests. More important is to do the practice just like it works best for you. The only way to be wrong about your implementation of these practices is to NOT do them or to not follow the rule of "go slow and easy". Therefore, the most important rule in Qigong is-DO IT!

2nd Warning- Qigong and Taiji are hazardous to your health problems and they have the potential to alter the definition of health care. They help resolve many illnesses for no cost. They have no side effects. These practices may limit your doctor visits. They are dangerous to the conventional medical system and could have a radical impact on your personal life, your community, your society and the national debt

how to practice qigong ?when exhaling can spread to the parasympathetic nerve center, while the increased excitation when inhaling can spread to the sympathetic nerve center. This would suggest that through deliberate regulation of the respiration and deeper breathing one can promote the tendency to stabilize any functional imbalance of the autonomic nerve system.

Metabolism: When practicing sitting or lying qigong it has been shown that the body's consumption of oxygen decreases by about thirty percent, the level of the metabolic rate also dropping by about twenty percent, which is accompanied by a drop in the respiration rate as already mentioned. This condition of lowered metabolism is an aid to reducing the patient's physical consumption of energy, allowing the gradual accumulation of energy, fostering the body's strength, and providing the basis for the body to combat and defeat illness.

When Qigong and bio-feedback are combined, the aim of developing health through self-control becomes considerably easy to achieve. Bio-feedback is the monitoring of certain physiological functions (blood pressure, muscle tension, etc.) using electromyographic equipment, demometers etc., and then allowing the patient to sense, visually or audibly, the fluctuations in signals. This enables patients to appreciate what is happening in the body and use their own will to try to control the fluctuations of his or her physiological functions, helping them to revert to normality and hence aiding in their treatment.

Internal Massage:

It has been readily shown that abdominal breathing has the effect of massaging the internal organs of the abdominal cavity. This effect is even more marked when practicing the "stopping" or "reversed" breathing methods.During practice gastric secretion also increases, hence improving digestion. The range of the abdominal and diaphragmatic muscular activity may increase by up to three or four times, and the resulting periodic fluctuation of pressure in the abdomen will massage the stomach, intestines, liver, spleen and other internal organs. This will promote peristalsis in the stomach and intestines, reduce blood stasis in the abdominal cavity, and improve regulation of internal secretions, further helping to improve digestion and assimilation. As a result appetite is likely to improve, enabling patients to eat more, a great help in the process of treatment of many ailments.

The Circulation System:

Blood vessel activity during practice depends on which form one is practicing. During the practice of "internal cultivation" and "relaxation and quiet" qigong, blood vessels in the hands manifest expansion in over half of the subjects, this being more marked in the case of the latter style, whilst blood vessel contraction sometimes appears in practitioners of "standing pole" qigong. In experienced practitioners, however, transition of the blood vessels remains relatively stable. In those who inhale longer than they exhale, an increase in cardiac output is registered, while a decrease is registered in those who exhale longer than they inhale. This is the result of the influence of the respiratory center on the cardiac-vagal center and heart rate. However, tests on practitioners of both "internal cultivation" and "relaxation and quiet" qigong register a general drop in heart rate. A clear lowering of blood pressure also appears in those who persist in daily practice.

All in all, we can see that the most important effects of practice are that it lessens the intrusions of emotions, allowing the body to reach a state of high physiological and bio-chemical efficiency through greater relaxation and concentration. Furthermore, the relaxation, contemplation and

breathing aspects of Qigong can enable the cerebral cortex to prepare to meet any urgent need, provide adva ntageous conditions for the organism's rest, recuperation and regulating functions, and through gradual adjustment reduce the overall consumption of energy and increase

Breath

The breath is linked very closely with the Qi. In Traditional Chinese Medical theory, the lungs function to govern the Qi and respiration. They disperse or move the qi through the entire body via the channels and their collaterals. The lungs cause the Qi to descend to the lower part of the body, activating and fueling the vital physiological functions associated with digestion and formation of blood. The lungs also rule the surface of the body and the Wei Qi, or protective Qi, that moves just below the surface of the skin. It forms a protective barrier to the invasion of the body by external pathogenic agents. The use of breathing techniques to mobilize and intensify Qi flow is very old. The breath is also associated with the spiritual link between the physical and spiritual worlds. All the major ancient spiritual traditions in both the East and West utilized breathing methods to facilitate their development of a greater awareness and more intense experience of spirit and energy.

In more modern scientific terms, the breath is the method that the body uses to draw oxygen into the blood for transportation to the cells where it provides the biochemical spark for cellular metabolism. Without oxygen the body begins to die very quickly. Breathing also provides an important avenue for releasing gases that are the waste from metabolism. It regulates the acid-alkaline balance of the blood stream and helps regulate the water balance in the body. The mechanical action of breathing uses muscles which facilitate the flow of lymph through the lymphatic system, and activates and massages the organs of digestion and elimination.Various types of breathing will affect the body in different ways. Abdominal diaphragmatic breathing will lower the blood pressure, activate peristalsis and increase the venous return of oxygenated blood. This increases the overall oxygen level of the blood. It also draws the Qi down into the lower part of the body which helps to relax the mind. Focused lower belly breathing will also strengthen the kidneys and the Mingmen Fire (the kidneys in Traditional Chinese Medical theoryare the activating yang element for the spleen and the lungs, thereby activating the digestive and respiratory systems).

Conversly, active breathing that is focused in the upper chest will increase blood pressure and stimulate the heart and lungs to move the Blood and Qi more quickly and with greater force through the body.conversly, For persons with low blood pressure and mental dullness due to sluggish circulation of Blood and Qi, this can be very helpful.

Different systems use the breath in a variety of ways. The most common are lower abdominal diaphragmatic or "Post-Natal Breathing", reverse lower abdominal or "Pre-Natal Breathing", and alternating cycles of longer-shorter inhale-exhale movements.

Post-Natal Breathing is also often called Natural Breathing or Baby Breathing. When inhaling, the lower abdomen protrudes and the abdominal muscles are relaxed. Upon exhaling the lower abdomen moves toward the center of the body as the diaphragm releases and the intra-abdominal pressure is released. Pre-Natal Breathing, sometimes called Embryonic Breathing, uses an active contraction of the abdominal muscles upon inhaling to compress the abdominal cavity. These muscles then relax and the lower abdomen protrudes upon exhalation. Sometimes the muscles of the lower cavity around the anus and genitals are actively contracted upon exhalation to provide added pressure and to limit the downward flow of Qi to the genitals and lower body. The Prenatal Breathing uses the analogy of the embryo in the womb and how it "breathes" by lifting the chest as its basis. Despite the lack of a clear anatomical basis, this method can powerfully activate the Qi to move through the channels in an upward direction. This type of breathing is very useful in persons

with prolapses of the uterus, vagina, or anus.

Alternating cycles of longer-shorter duration of inhale-exhale movements focus upon the duration of the cycles of inhaling-exhaling rather than the mechanics of breathing. By increasing the length of the inhale or exhale or the holding of either, different effects are produced. A longer exhale cycle will decrease carbon dioxide and other toxic gas levels and will decrease blood pressure. Holding the inhale or exhale or space between will concentrate the effects of either. Some systems will include musular contraction of the abdomen and anus-genitals or use either Pre or Post Natal breathing mechanics to strengthen the desired effect.

It is useful to remember the yin yang principle when trying to assess the appropriateness of a particular method. Remember that more is not better. Too much energy stimulation will create an excess condition which may only intensify pre-existing symptoms. What is appropriate for one person may not be for another. Trying to force more energy through a deficient system may further weaken it by overloading certain organs. The concept of cultivation, a gradual growth due to consistent, intentional activity, is extremely important. This is especially important in the area of breathing exercises since they are the quickest acting and can produce the strongest initial response of any of the principles of Qi Gong.

The use of specific postures for changing consciousness and Qi flow through the body is very ancient. Neolithic cave paintings portray shamans dressed as animals and dancing. Drawings found in the Ma Huang Tui Tombs depict ancient Chinese people in specific postures or "Dao Yin" with explanations regarding the health benefits of each one. Posture, or the literal physical position of the body, plays a very important role in the functioning of all aspects of the physiological process. The most important aspect of posture is the position of the spine. The spine has been called the ridge pole of the universe. The ridge pole was the central post around which the rest of the structure was built. For human bodies it functions as the main vertical support for all of the internal organs and as a pathway for the nervous system. The spine not only innervates the organs but also relays sensory and motor information to the brain. It provides the skeletal framework around which the rest of the skeleton organizes itself to provide bipedal upright posture. The erect bipedal posture is a major evolutionary distinction for human beings. Not coincidentally, the spine provides the energetic link for the flow of Qi into the internal organs fron the rear of the body. The Du channel, or governing vessel, flows contiguously with the spine. The Urinary Bladder channel forms two branches that run parallel with the spine. The Transporting, or Shu, points are located on the back branches and send energy directly to the major internal organs. They are used both diagnostically and therapeutically in Traditional Chinese Medicine.

In terms of health, the position of the spine affects the relationship and functioning of the internal organs most directly. When the spine is chronically flexed and rotated it literally compresses the internal organs, producing impaired circulation of Qi, blood and fluids in the digestive tract. Due to the very close physical relationships of the abdominal viscera, compression also results in an accumulation of venous system blood, or stagnant blood in Traditional Chinese Medical theory. This blood contains toxic gases and waste products of cellular metabolism which change the ph or acid-alkaline balance of the blood, making the blood less able to absorb oxygen and Qi from the lungs.

The flexed rotated posture of the spine also affects the function of the lungs and the mechanics of breathing by reducing the available surface area of the lungs and biomechanically reducing the intake volume by inhibiting the physical range of motion of the mechanism of breathing.

The position of the channels that flow out to the extremities is also affected by the position of the spine and posture in general. The flow through specific channels can be altered due to muscular

tension through a particular joint structure. For example, the shoulders, elbows, wrists and fingers are the physical landmarks across which the Large Intestine, Small Intestine, Lung, Pericardium, Heart and Triple Heater channels flow. They mutually interact in that trauma or emotional tension of an area can also affect the Qi flow of the entire channel. The Qi level and flow of a specific channel can also affect the muscular tension of the region through which it passes producing either an excess-tense, full, or deficiency-lax, empty (which may still be tense) muscle. The importance of posture is that by consciously altering body position, the underlying problems can be affected. The Qi can be consciously made to flow more or less through specific areas. A general balancing of the entire body's Qi flow can be accomplished through correct use of posture. In addition, chronic internal organ disorders can be helped through correct posture. Repositioning the suspension of the organs by correcting inappropriate chronic flexion and rotation in the spine increases the Qi and blood flow through the organs. This relieves Qi and blood stagnation and improves organ function.

Correcting posture also helps improve the overall biomechanical functioning of the musculoskeletal system. This helps harmonize the nervous system by reducing chronic muscle tension and lowering the overall stress and tension of the body. By reducing pain and sensory motor nerve activity the nervous system as a whole functions more harmoniously.

A more appropriate posture that allows for a free flow of the Qi and blood prevents and delays many musculoskeletal degenerative diseases that originate due to chronic overuse and inappropriate biomechanical relationships of the joints. This adds years of positive health to a person's life.

An erect spine and stable lower body structure aid the body in resisting the constant pull of gravity. This benefits the overall energy of the body by reducing the activity level of the muscles involved in maintaining upright posture. Rolfing or Structural Integration has emphasized this concept in its deep tissue bodywork.

Shen is generally translated as the spirit / mind that forms the active force for maintaining form and providing consciousness. When it is disordered, the form of a person changes and consciousness becomes disturbed in ways that western psychology describes as "neurotic" or "schizoid".

Qi is the vital active force that animates the physical body and its vital functions. It is a person's vitality that causes others to describe them as energetic and alive. A person may have a strong Shen or mind, but their body may not be very vital or alive. When the body has Qi the person is obviously energetic.

Jing is the underlying physical essence, a mixture of constitutional or genetic force that is associated with the sexual function and vitality of a person but without the clearly obvious active energetic presence of Qi. It is often associated with the perception of depth or a quality of endurance of a person.

These three qualities- Shen, Qi and Jing - form the basis and actuality of the physical, emotional and spiritual manifestation of an individual. They are united in a functional relationship and interact to mutually support each other. The assumption includes the idea that by performing certain actions, the relative strength and appropriate relationship of these three qualities can be affected. Traditional Chinese Medicine practice uses many methods to do this, including acupuncture, herbal medicine, massage, dietary practices, and Qi Gong exercises. Qi Gong utilizes a wide variety of methods to affect this relationship. The Shanghai Qi Gong Research Institute has identified over 1200 distinct systems. However, the main active principles for Qi Gong exercises are breath, posture, movement,

relaxation, and concentration / visualization. These five principles are involved to varying degrees in any system. Depending on the style, a particular principle will be the predominant focus of the activity. For example, in the Taoist Elixer System, breath and relaxation are emphasized while the concentration / visualization principle is of lesser emphasis. Posture and movement are included, but not stressed. Depending upon the tradition, a particular principle will be of greater or lesser emphasis, but all of these principles will be active in any specific circumstance.To answer the question "How does this work?", the specific system can be analyzed in regards to its major emphasis. The five principles form the framework for understanding. Each one has its own specific effect.

The use of repetitive movement of the body affects the nervous system, circulatory system, and the free flow of Qi through the channels. Repetitive movement harmonizes the nervous system and is used in many cultures to induce trance states associated with shamanic practices. Together with posture, repetitive movement affects the body in a variety of ways via the increased free flow of Qi and blood and its effect on the nervous system. Repetitive movement activates the circulation of Qi and blood by mechanically squeezing stagnant Qi and Blood from blocked areas. The rhythmic contraction/relaxation of the muscles compresses the capillary system that brings nutrients and oxygen to the cells and takes away carbon dioxide and waste products of cellular metabolism. This literally squeezes and forces the blood through the low pressure end of the circulatory system, more efficiently feeding and nourishing the cells of the body. This action also increases the flow of lymph and intracellular fluids. The lymphatic system is very low pressure. It relies upon muscular contraction to move the lymphatic fluid through the system. By increasing rhythmic movement of relative low intensity and frequency (ie. slow and relaxed), the system is activated but its load is not increased due to large amounts of blood being forced into the capillaries by harder, more forceful exercise. The lymphatic system plays an important role in immune system function by removing dead bacteria and the cellular debris of infection and drawing lymphocytes to the area to help fight infection.

Repetitive, slow movement facilitates the function of the autonomic nervous system by lowering sympathetic nervous system activity and raising parasympathetic nervous system activity. These two parts of the autonomic nervous system function to regulate and control a wide variety of physiological activities that are vital to the healthy functioning of the respiratory, digestive, urogenital and reproductive systems. Generally, the sympathetic nervous system is associated with an activated musculoskeletal system. It inhibits the functions of the digestive and reproductive systems by shunting blood to the muscles and stimulating the release of hormones that heighten and increase awareness and readiness for motor action, or the "fight or flight" state. The parasympathetic nervous system functions by activating the digestive and reproductive systems. It stimulates the restorative functions that the body needs to recover from sympathetic nervous system arousal. Blood is shunted to the deep internal organs for use in digestion and nourishing the body. In a society where crisis and stress are frequent, the dilemma is acquiring adequate time for the parasympathetic system to do its part in recovering from sympathetic arousal. The restorative functions not only support the immune system but act to prevent aging and chronic diseases due to the habitual over-activity of crises and stress. The rhythmic action of repetitive movement helps remove the cellular byproducts of stress and facilitates the activation of parasympathetic functions.

Repetitive movements facilitate the free flow of Qi through the channels and collaterals. Qi tends to stagnate at areas of the body that contain muscular tension. Stagnant Qi has a causative and symptomatic relationship with muscular tension. When the Qi balance of the organ associated with the channel is either excess or deficient it can stimulate muscular tension at specific areas of the body. When emotional or mental disturbances or habits activate the muscles causing chronic contractions, the flow of Qi can be inhibited. This causes localized stagnation and either a systemic

(organ related channel) excess or deficient condition. Repetitive movement facilitates a systemic rebalancing of the Qi by relaxing muscle tension and facilitating the flow of Qi through the channels. Various conditions in Traditional Chinese Medical theory are affected by this, especially conditions involving stagnant Liver Qi and deficient Kidney Yang Qi. Particular systems of Qi Gong or Health Exercises that emphasize repetitive slow movement are Hua To's Five Animal Frolics cultivation exercises, Taoist Elixer System exercises and Taijiquan.

Relaxation

The principle of relaxation integrates the attibutes of the other principles and adds a harmonizing aspect. Relaxation refers not only to the neuromuscular and endocrine condition of the body, but also to the emotional and mental manner in which the activity of Qi Gong is performed. This attitude of relaxation is critical to the complete functioning of the other principles involved. By approaching the activity as a means of relaxation and with the attitude of trying to relax while performing the activity, the principles of breathing, posture and repetitive movement are potentiated. In addition, relaxation increases the positive effects of these principles by removing neurological "road blocks" to the free flow of Qi and blood.Relaxation lowers the background of sensory input "noise" from tense muscles and tendons. It allows greater discrimination of essential muscles in movement and posture. Relaxation also lowers the overall metabolic energy activity of the body by reducing the neural and cellular activity of the muscle cells. This also allows the circulatory system to remove the biochemical waste products of cellular activity and nourish the cells, thereby providing important nutrients for rebuilding and repair. Relaxation facilitates the activation of the parasympathetic nervous system and the sedation of the sympathetic nervous system. This also facilitates the restorative activities of the internal organs. Performing activities in a relaxed state increases learning by reducing inhibiting anxiety states. Chinese Olympic swimmers practice relaxation Qi Gong before practices and competitions in order to remove inhibiting anxiety states that impair performance under competitive pressures.Perhaps the most important aspect of relaxation is that it enhances the pleasure and fun of performing activities for health. When an activity is performed in a relaxed manner it is inherently more pleasurable. This increases the positive motivation for performing the activity and adds greatly to its positive effects.

Concentration

The principle of concentration can be understood as the active mental component of an activity. The idea of intention or mind intent - mindfulness - implies a level of attention involved in performing an activity. Another implication is that the awareness of the practitioner is joined with the intention required to perform the activity. This provides a twofold benefit. The practitioner intends the activity, thereby investing in an outcome, and by involving awareness in the performance of the activity, the neural feedback required to perform the activity well is made available. This increases the positive experience of the activity by making it easier to perform at a higher level.

In Tradition Chinese Medical theory, the mind, or concentration/awareness is associated with the concept of Shen. Shen is one if the "three treasures" of life, Shen, Qi and Jing, or mind, energy and essence. These three treasures form the essential components of the living person. Shen, or mind, is the mental aspect, represented not only in the nervous system but also in the spiritual aspect of a person. The Shen denotes not only the focused activity of their nervous system, but also the spirit or sense of presence that a person brings forth when performing any activity.Qi is the vital energy of the body. It is the active motivating force not only of cellular metabolism but also the electromagnetic and subtle energies that are circulated in the channels and collaterals of the body.

Jing, or essence, is the constitutional component that a person is born with, or the vital essence of the reproductive system that allows and drives us to procreate the species and ourselves. It has a more substantial quality than either Qi or Shen.Within the tradition of the "three treasures", the Shen leads and controls the Qi and the Qi directs the Jing. The mind directs the vital energy which draws the essence with it. In practical terms, the Qi follows whatever the mind focuses on. The mind leads the Qi to a certain place. When the Qi is focused there and gathers the essence, substance will be formed. Physical change will occur. This explains how so many different systems of meditation and Qi Gong exercises can still function when presenting seemingly contradictory theoretical and activity structures. When the essential component of concentration - mind intent or Shen - is brought to bear upon a certain idea and activity, it will function to make it work. Conversely, when practicing any activity in a mindless, unconcentrated mechanical manner the functionality of the most practical and simple method is severely impaired, drastically limiting its positive effects. Concentration can also be expressed in purely mental terms as imagination. The use of imagination, or creative visualization, does not usually involve external activity of the body. It is well documented that imaginal states and the powerful images experienced during these states can produce intense physical experiences that lead to measurable changes in physiological functioning. Firewalking, and resistance to cold and other normally harmful stimuli, can be temporarily induced through powerful imaginal states. The use of visualization of Deities and Spirits has been a central method for many different traditions and religions. The creative power of the mind may manifest in a wide variety of ways, but the essential element of all of its manifestations is concentration.

To return to our original question, "How does Qi Gong work?", it is still not possible to completely answer. But the principles of breath, posture, movement, relaxation and concentration are most definitely involved. From another perspective, all of these activities of Qi Gong are the activity of the nameless Tao in its eternal wanderings, a brief sparkle of the eternal in the sea of darkness as all things come into being and return to the form

Yin AND YANG-THE LAW OF NATUREYin and yang, which come from ancient Chinese philosophy, are a general term for two opposites of interrelated things or phenomena in the natural world. At first, their connotations were quite simple, referring to the two opposite sides of an object. The side facing the sun is yang and the reverse side is yin in the course of long practice and observation, the ancient Chinese people came to understand that the opposition and wax-wane of yin and yang are inherent in all things. Yi Zhuan says, "Yin and yang are what is called Dao", (Dao means the basic law of the unity of opposites in the universe). In other words, "Everything in the universe contains yin and yang." And they further believed that yin and yang can not only represent two opposite objects but also be used to analyze two opposite aspects existing in a single entity. Generally speaking, things or phenomena which are dynamic, bright, hot, functional, etc..., pertain to the category of yang, while those that are static, dark, cold, substantial, etc. , pertain to that of yin. The yin-yang theory holds that the development and changes of everything in the universe result from the unity of opposites be tween yin and yang. Su Wen says: "yin and yang are the law of heaven and earth, the principles of all things, the parents of all changes, the origin of life and death... " The yin-yang theory is an important constituent of the theoretical system of TCM and runs through every aspect of the system. It is used to explain physiology and pathology of the body and to guide clinical diagnosis and treatment. The basic content of yin-yang theory can be summarized as follows.

l. The Unity of Opposition Between Yin and Yang By the opposition between yin and yang is meant that all things or phenomena in nature have two opposite aspects-yin and yang, such as heaven and earth, motion and quiescence, ascending and descending, exiting and entering, day and night, heat and coldness and so on. The former being yang and the latter yin（P29） in every pair above. The unity is the outcome of mutual opposition and restriction between yin and yang. Without opposition, there would be no unity; Without mutual opposition, there would be no mutual complement. It is only through this kind of opposition and restriction that the dynamic equilibrium can be established. For instance, in the nature world, the motions of celestial bodies, the variations of the four seasons, the alternations of days and nights, as well as sprouting in spring, growing in summer, reaping in autunm and storing in winter, are all the concrete manifestations of the unity of opposites between yin and yang.

TCM believes that the normal physiological functions of the human body result from the opposite and unified relationship between yin and yang. Both of them are always in a state of dynamic balance. Even under normal physiological conditions of the human body, yin and yang can not be in a state of absolute balance, but in a state of relative balance. If, for any reason, the relative balance is destroyed, there is bound to be excess or deficiency of yin or yang, and then a disease will arise. As is stated in Su Wen , "Yin in excess causing yang disease, while yang in excess leading to yin disease." It is precisely due to the unity of opposites between yin and yang that all things can develop and change ceaselessly and the natural world is perpetually full of life.

2. Interdependence between yin and yangYin and yang are opposed to and yet, at the same time, depend on each other. Neither can exist in isolation without its Opponent's existence. In other words, without yin there would be no yang, and it's the same the other way round. So either yin or yang is the prerequisite for the other's existence. And this kind of coexistent relationship is stated in TCM, "solitary yin or yang failing to live." This interdependence is also reflected in the relationship between substances and functions. The substance corresponds to yin and the function, to yang. The function is the result of material motion, and nothing in the world is not in a state of motion. Thereby, there is not any substance which can't produce its function and there is also not any function which doesn't originate from the motion of its substance. Therefore, Neijing says: "Yin in the interior is the basis for yang; while yang in the exterior is the activity for yin." "Yin" refers to the material，basis of functional activity of yang and "yang" refers to functional activity. The substance and function are interdependent and inseparable. Here is just an imaginable and vivid figure of speech. However, when the interdependent relationships between substances, between functions as well as between substances and functions are abnormal, life activities will be broken, thus bringing about dissociation of yin and yang, depletion of essence-qi. and even an end of one's life.

3. Waning and waxing of yin and yangYin and yang always coexist in a dynamic eqilibrium in which one waxes while the other wanes. In other words, waning of yin will lead to（causing，inducing，leading to，bring on， give rise to， produce，make，generating） waxing of yang and vice versa. Take the seasonal and climatic variations for example, it gets warm from winter to spring, and hot from spring to sumner. This is the process of "yang waxing and yin waning," Conversely, it gets cool from summer to autumn, and cold from autumn to winter-the process known as "yin waxing and yang waning". Under normnl conditions, the waning-waxing relation of yin and yang is in a state of relative balance.If this relation goes beyond normal limits, the relativc balance of yin and yang will not be maintained, thus resulting in either excess or deficiency of yin or yang and the occurrence of diseasc, so far as to endanger one's life.

4. Transformation of yin and yangIn given conditions, either yin or yang may transform into its opposite, i. e. yin may be transformed

into yang and yang into yin. If the waning-waxing of yin and yang is said to be a process of quantitative change, then that of their inter-transformation pertains to a qualitative change based on the quantitative chang. Such a process is mostly a gradual one from quantitative to qualitative change. Su Wen states: "Extreme yin gives rise to yang, while extreme yang gives rise to yin." "Extreme cold brings on heat, while extreme heat brings on cold". This is termed"Things will develop in the opposite direction when they become extreme." Pathologically, the yin syndromes can be transformmed into yang syndromes, and vice versa. It must be pointed out that the decisive factor of the mutual transformation is the conditions, including internal and external conditions, without which such transformation will be by no means likely to occur.

The above statement is the basic content of yin-yang theory, which is also illustrated by "Taijitu" (Yin-Yang Diagram) below. In the diagram the white part indicates yang, and the black part yin. The relationships between the two are both opposite and complementary to each other. The white spot within yin shows the yang within yin, while the black spot does yin within yang. Meanwhile, they contain the potential for Intertransformation and inter-wane-wax between yin and yang.

From the above, we can see that the content of yin-yang theory is composed of four aspects, among which the opposition and waxing-waning contain the opposite of contradiction; the interdependence and transformation contain the unity of contradiction; waxing-waning and transformation contain quantitative change and qualitative change. The former is the precondition for the latter, the latter is the outcome of the former

A Brief History of QigongThe history of Chinese Qigong can be roughly divided into four periods. We know little about the first period, which is believed to have begun when the Yi Jing or “Book of Changes” was introduced sometime before 1122 B.C., and to have extended until the Han dynasty (206 B.C.) when Buddhism and its meditation methods were imported from India. This infusion brought Qigong practice and meditation into the second period, the Religious Qigong era. This period lasted until the Liang dynasty (502-557 A.D.), when it was discovered that Qigong could be used for martial arts purposes. This was the beginning of the third period, that of Martial Qigong. Many different martial Qigong styles were created based on the theories and principles of Buddhist and Daoist Qigong. This period lasted until the overthrow of the Qing dynasty in 1911; from that point Chinese Qigong training was merged with Qigong practices from India, Japan, and many other countries.

Period I-Scholarly & Medical Qigong: Pre- Han Dynasty (Before 206 B.C.)

The Yi Jing “Book of Changes;” 1122 B.C., was the first known Chinese book related to Qi. It introduced the concept of the three “natural energies” or “powers” (San Cai): Tian (Heaven), Di (Earth), and Ren (Man). Studying the relationship of these three natural powers was the first step in the development of Qigong.

In 1766-1154 B.C. (the Shang dynasty), the Chinese capital was located in today's An Yang in Henan province. An archaeological excavation at a late Shang dynasty burial ground called Yin Xu yielded more than 160,000 pieces of turtle shell and animal bone covered with written characters. This writing, called "Jia Gu Wen" (Oracle-Bone Scripture), was the earliest evidence of the Chinese use of the written word. Most of the information recorded was of a religious nature. There was no mention of acupuncture or other medical knowledge, even though it was recorded in the Nei Jing that during the reign of the Yellow Emperor (2690-2590 B.C.) Bian Shi (stone probes) were already being used to adjust people's Qi circulation.

During the Zhou dynasty (1122-934 B.C.), Lao Zi (Li Er) mentioned certain breathing techniques in his classic Dao De Jing (or Tao Te Ching) or Classic on the Virtue of the Dao. He stressed that the way to obtain health was to "concentrate on Qi and achieve softness" (Zhuan Qi Zhi Rou). Later, the "Shi Ji" (the Historical Record) in the Spring and Autumn and Warring States Periods (770-221 B.C.) also described more complete methods of breath training.

About 300 B.C. the Daoist philosopher Zhuang Zi described the relationship between health and the breath in his book Nan Hua Jing. It states: "The men of old breathed clear down to their heels..." This was not merely a figure of speech, and confirms that a breathing method for Qi circulation was being used by some Daoists at that time. During the Qin and Han dynasties (221 B.C.-220 A.D.) there are several medical references to Qigong in the literature, such as the Nan Jing or Classic on Disorders by the famous physician Bian Que. It describes using the breathing to increase Qi circulation. Jin Kui Yao Lue or Prescriptions from the Golden Chamber by Zhang Zhong-Jing discusses the use of breathing and acupuncture to maintain good Qi flow. "Zhou Yi Can Tong Qi: A Comparative Study of the Zhou (dynasty) Book of Changes” by Wei Bo-Yang explains the relationship of human beings to nature's forces and Qi. One can observe from this list that up to this time, almost all of the Qigong publications were written by scholars such as Lao Zi and Zhuang Zi, or physicians such as Bian Que and Wei Bo-Yang.

Period II- Religious Qigong: Han Dynasty to the Beginning of the Liang Dynasty (206 B.C.-502 A.D.)

Because many Han emperors were extremely intelligent, the Han dynasty was a glorious and peaceful period. It was during the Eastern Han dynasty (c. 58 A.D.) that Buddhism was imported to China from India. Because the Han emperor became a devout Buddhist, the religion soon flourished. Many Buddhist meditation and Qigong practices, which had been practiced in India for thousands of years, were absorbed into the Chinese culture. The Buddhist temples taught many Qigong practices, especially the still meditation of Chan (Zen), which marked a new era of Chinese Qigong. Much more in depth Qigong theory and practices, developed in India were brought to China. Unfortunately, since the training was directed at attaining Buddha level, the training practices and theory were recorded in the Buddhist bibles and kept secret. For hundreds of years the religious Qigong training was never taught to laymen. Only in this century has it been available to the general populace.

Not long after Buddhism had been imported into China, a Daoist by the name of Zhang Dao-Ling combined the traditional Daoist principles with Buddhism and created a religion called “Dao Jiao.” Many of the meditation methods were a combination of the principles and training methods of both sources. Since Tibet had developed its own branch of Buddhism with its own training system and methods of attaining Buddha level, Tibetan Buddhists were also invited to China to preach. In time, their practices were also absorbed.

It was in this period that the traditional Chinese Qigong practitioners finally had a chance to compare their arts with the religious Qigong practices imported from India. While the scholarly and medical Qigong had been concerned with maintaining and improving health, the newly imported religious Qigong was concerned with far more. Contemporary documents and Qigong styles show clearly that the religious practitioners trained their Qi to a much extensive level, working with many internal functions of the body, and strove to obtain control of their bodies, minds, and spirits with the goal of escaping from the cycle of reincarnation.

While the Qigong practices and meditations were being passed down secretly within the monasteries, traditional scholars and physicians continued their Qigong research. During the Jin dynasty in the 3rd century A.D., a famous physician named Hua Tuo used acupuncture for

anesthesia in surgery. The Daoist Jun Qian used the movements of animals to create the Wu Qin Xi (Five Animal Sports), which taught people how to increase their Qi circulation through specific movements. Also, in this period a physician named Ge Hong mentioned in his book, Bao Pu Zi, using the mind to lead and increase Qi. Sometime in the period of 420 to 581 A.D. Tao Hong-Jing compiled the "Yang Shen Yan Ming Lu" (Records of Nourishing the Body and Extending Life), which showed many Qigong techniques.

Period III- Martial Qigong: The Liang Dynasty to the End of the Qing Dynasty (502-1911 A.D.)

During the Liang Dynasty (502-557 A.D.) the emperor invited a Buddhist monk named Da Mo, who was once an Indian prince, to preach Buddhism in China. The emperor decided he did not like Da Mo's Buddhist theory, so the monk withdrew to the Shaolin Temple. When Da Mo arrived, he saw that the priests were weak and sickly, so he shut himself away to ponder the problem. He emerged after nine years of seclusion and wrote two classics: Yi Jin Jing (or Yi Gin Ching) or Muscle/Tendon Changing Classic and Xi Sui Jing (or Shii Soei Ching) or Marrow/Brain Washing Classic. The Muscle/Tendon Changing Classic taught the priests how to improve and maintain health and change their physical bodies from weak to strong. The Marrow/Brain Washing Classic taught the priests how to use Qi to clean the bone marrow and strengthen the blood and immune system, as well as how to energize the brain and attain Enlightenment. Because the Marrow/Brain Washing Classic was harder to understand and practice, the training methods were passed down secretly to only a very few disciples in each generation.

After the priests practiced the Muscle/Tendon Changing exercises, they found that not only did they improve their health, but also greatly increased their strength. When this training was integrated into the martial arts forms, it increased the effectiveness of their techniques. In addition to this martial Qigong training, the Shaolin priests also created five animal styles of Gongfu, which imitated the way different animals fight. The animals imitated were the tiger, leopard, dragon, snake, and crane.

Outside of the monastery, the development of Qigong continued during the Sui and Tang dynasties (581-907 A.D.). Chao Yuan-Fang compiled the "Zhu Bing Yuan Hou Lun" (Thesis on the Origins and Symptoms of Various Diseases), which is a veritable encyclopedia of Qigong methods listing 260 different ways of increasing the Qi flow. The "Qian Jin Fang" (Thousand Gold Prescriptions) by Sun Si-Mao described the method of leading Qi, and also described the use of the “Six Sounds.” The Buddhists and Daoists had already been using the Six Sounds to regulate Qi in the internal organs for some time. Sun Si-Mao also introduced a massage system called Lao Zi's 49 Massage Techniques. "Wai Tai Mi Yao" (The Extra Important Secret) by Wang Tao discussed the use of breathing and herbal therapies for disorders of Qi circulation.

During the Song, Jin, and Yuan dynasties (960-1368 A.D.), "Yang Shen Jue" (Life Nourishing Secrets) by Zhang An-Dao discussed several Qigong practices. "Ru Men Shi Shi" (The Confucian Point of View) by Zhang Zi-He describes the use of Qigong to cure external injuries such as cuts and sprains. "Lan Shi Mi Cang" (Secret Library of the Orchid Room) by Li Guo describes using Qigong and herbal remedies for internal disorders. "Ge Zhi Yu Lun" (A Further Thesis of Complete Study) by Zhu Dan-Xi provided a theoretical explanation for the use of Qigong in curing disease.

During the Song dynasty (960-1279 A.D.), Chang San-Feng is believed to have created Taijiquan (or Tai Chi Chuan). Taiji followed a different approach in its use of Qigong than did Shaolin. While Shaolin emphasized Wai Dan (External Elixir) Qigong exercises, Taiji emphasized Nei Dan (Internal Elixir) Qigong training.

In 1026 A.D. the famous “brass man,” a model of the human body demonstrating key points used in acupuncture, was designed and built by Dr. Wang Wei-Yi. Before that time, the many publications

that discussed acupuncture theory, principles, and treatment techniques disagreed with each other, and left many points unclear. When Dr. Wang built his brass man, he also wrote a book called Tong Ren Yu Xue Zhen Jiu Tu or Illustration of the Brass Man Acupuncture and Moxibustion. He explained the relationship of the 12 organs and the 12 Qi channels, clarified many of the points of confusion, and, for the first time, systematically organized acupuncture theory and principles. In 1034 A.D. Dr. Wang used acupuncture to cure the emperor Ren Zong. With the support of the emperor, acupuncture flourished. In order to encourage acupuncture medical research, the emperor built a temple to Bian Que, who wrote the Nan Jing, and worshiped him as the Ancestor of Acupuncture. Acupuncture technology developed so much that even the Jin race in the distant North requested the brass man and other acupuncture technology as a condition for peace. Between 1102 to 1106 A.D., Dr. Wang dissected the bodies of prisoners and added more information to the Nan Jing. His work contributed greatly to the advancement of Qigong and Chinese medicine by giving a clear and systematic idea of the circulation of Qi in the human body. Later, in the Southern Song dynasty (1127-1279 A.D.), Marshal Yue Fei was credited with creating several internal Qigong exercises and martial arts. It is said that he created the “Eight Pieces of Brocade” to improve the health of his soldiers. He is also known as the creator of the internal martial style “Xing Yi.” Eagle style martial artists also claim that Yue Fei was the creator of their style. From then until the end of the Qing dynasty (1911 A.D.), many other Qigong styles were founded. Some well known styles include Hu Bu Gong (Tiger Step Gong), Shi Er Zhuang (Twelve Postures) and Jiao Hua Gong (Beggar Gong). Also in this period, many documents related to Qigong were published, such as "Bao Shen Mi Yao" (The Secret Important Document of Body Protection) by Cao Yuan-Bai, which described moving and stationary Qigong practices; and "Yang Shen Fu Yu" (Brief Introduction to Nourishing the Body) by Chen Ji Ru, about the three treasures: Jing (essence), Qi (internal energy), and Shen (spirit). Also, "Yi Fan Ji Jie" (The Total Introduction to Medical Prescriptions) by Wang Fan-An reviewed and summarized the previously published materials; and "Nei Gong Tu Shuo" (Illustrated Explanation of Nei Gong) by Wang Zu-Yuan presented the Twelve Pieces of Brocade and explained the idea of combining both moving and stationary Qigong. A Martial Qigong style, Huo Long Gong (Fire Dragon Gong), was created by the Taiyang martial stylists. In late Ming dynasty (around 1640 A.D. The renowned internal martial art style Ba Gua Zhang (or Ba Kua Chang) or “Eight Trigrams Palm,” is believed to have been created by Dong Hai-Chuan late in the Qing dynasty (1644-1911 A.D.). This style is now gaining in popularity throughout the world. During the Qing dynasty, Tibetan meditation and martial techniques became widespread in China for the first time. This was due to the encouragement and interest of the Manchurian Emperors in the royal palace, as well as others of high rank in society. Period IV- Modern Qigong: The End of Qing Dynasty to the Present Before 1911 A.D., Chinese society was very conservative and old-fashioned. Even though China had been expanding its contact with the outside world for the previous hundred years, the outside world had little influence beyond the coastal regions. With the overthrow of the Qing dynasty in 1911 and the founding of the Chinese Republic, the nation began changing as never before. Since this time Qigong practice has entered a new era. Because of the ease of communication in the modern world, Western culture now has a greater influence on the Orient. Many Chinese have opened their minds and changed their traditional ideas, especially in Taiwan and Hong Kong. Various Qigong styles are now being taught openly, and many formerly secret documents are being published. Modern methods of communication have opened up Qigong to a much wider audience than ever before, and people now have the opportunity to study and understand many different styles. In addition, people are now able to compare Chinese Qigong to similar arts from other countries such as India, Japan, Korea, and the Middle East. I believe that in the near future Qigong will be considered the most exciting and challenging field of research. It is an ancient science just waiting to be investigated with the help of the new

technologies now being developed at an almost explosive rate. Anything we can do to accelerate this research will greatly help humanity to understand and improve itself

yin and yangFrom their search for the laws of the universe the Taoists discovered within the apparent chaos of nature a predictable and rhythmic cycle - Yin & Yang. Because The law of Yin & Yang can be

applied to anything in existence it is a very powerful tool of analysis and understanding. There are five points to the law of Yin & Yang.

1) OPPOSITIONEverything has two opposite aspects. Yin & Yang struggle with and control each other.

2) INTER-DEPENDENCEYin & Yang define each other and therefore one cannot exist without the other. (If there is no down,

which way is up?) 3) MUTUAL CONSUMPTION & SUPPORT

Yin & Yang each give of themselves to nourish the other. 4) INTER-TRANSFORMATION

YIn can become Yang and Yang can become Yin. In fact, this is inevitable if the growth of one or the other is uncontrolled.

5) INFINITE SUBDIVISIBLITYThere is always a bit of one in the other. Anything can be subdivided again and again.

EXAMPLES OF YIN YANG RELATIONSHIPS

OPPOSITION - ocean and beach, Democrat and Republican INTER-DEPENDENCE - up and down, in and out MUTUAL CONSUMPTION & SUPPORT - cows and pasture, tree and moss INTER-TRANSFORMATION - malaria, economic boom and bust INFINITE SUBDIVISIBLITY - United States Tax Code

The Yin Yang relationships below are utilized so frequently that each of the characteristics has been designated either Yin or Yang. Fixed categorization would violate the laws of Yin & Yang but the designations aren't fixed. They're simply a convenience which simplifies communication among those familiar with Yin & Yang.

YIN YANG   YIN YANG

DARK LIGHT   EARTH HEAVEN MOON SUN   FLAT ROUND SHADE BRIGHTNESS   SOUTH NORTH STILLNESS MOVEMENT   RIGHT LEFT NIGHT DAY   FEMALE MALE LOW HIGH   INWARD OUTWARD HEAVY LIGHT   PASSIVE ACTIVE FALLING RISING   OPAQUE CLEAR CONTRACTING EXPANDING   ANATOMY PHYSIOLOGY

Yin & Yang are so entwined that one cannot exist without the other. They are irrevocably two parts of a whole. That’s why their relationships are called The Law of the Unity of Opposites. When forces of the universe create a Yin and a Yang they come together and, in the case of humans, create a life. As long as Yin and Yang maintain their dynamic oscillating balance the life exists. The closer to the center of their oscillation the extremes of their cycles are, the less illness will occur. When they separate, that life ceases. These facts yield a very useful definition: Health is life in balance.

You may be wondering what all this has to do with alleviating human illness. Human anatomy, physiology, psyche, and environment are analyzed according to which characteristics of Yin and Yang each possesses. This chart gives characteristics which are often applied to people.

YIN YANG

abdomen  

back

deep 

superficial

solid organs hollow organs solitude social contact interior of the body exterior of the body wet 

dry

stillness motion anatomy 

physiology

cool warm inward Qi flow 

outward Qi flow

The result of the analysis describes what is wrong with the patient (a diagnosis) and that diagnostic description determines treament principles and strategies Let’s look at a very simplified example. A 35 year old female complains of having

1. no energy. When not working she sleeps most of the time. 2. She feels cold often and is uncomfortably sensitive to cool environments. 3. Her skin appears damp and damp foods make her sleepy. 4. She feels dull emotionally and intellectually. 5. Her posture is poor with shoulders that slope forward giving the appearance of a caved-in

chest. 6. When she speaks only her lips move. 7. She has been having less contact with her friends, preferring to be alone. DOES SHE FIT

YIN OR YANG?

Here is a classification of her symptoms by Yin & Yang characteristics. You can check them against the list of characteristics you just read. 1) stillness 2) cool/cold 3) moist 4) passive 5) inward 6) stillness 7) inward

Diagnosis: excess Yin and/or deficient Yang - depending on the severity of signs. Treatment: Disperse excess Yin or Tonify deficient Yang

what is wudang kung fu ?Qigong is being used as part of the Traditional Chinese Medication (TCM) in preventive and therapeutic health care. Qi is seen as the vital energy in one's body to maintain life. Qigong will train one to work on physical to control and exercise this energy for own good or if becomes an expert, one can even use 'qi' for treatment.

Qigong, massage and acupuncture are part of TCM based on Taoism. After 5000 years development, there are more than 3,000 varieties of qigong, and five major qigong traditions, namely Taoist, Buddhist, Confucian, martial arts, and medical. Qigong has two types "soft" and "hard" qigong. "Soft" qigong is called inner qigong or soft qigong such as Taiji. One sample of hard qigong is the famous Shaolin gongfu.

Medical qigong involves qi exercises combined with meditation. The qi exercises will bring one to a state of meditation. Distress and anxiety will be driven away during the meditation. Positive thinking with great confidence is affirmed. Concentration can be easily achieved. Through the exercise, one gains control of the body and thus have good feelings about life. This in turn stimulates circulation of blood and qi.

Exercise is good for patients as well as any age group who would like to maintain good health and a state of peaceful mind. Qigong is good in treatment of mental and physical stress.

Today, There are more than 70 million Chinese practicing qigong, some for treatment and most as a physical exercise. Qigong lets people experiencing higher levels of energy and stamina, and slow down the aging process. It may not be effective in treating acute illness or medical emergencies. It is good in preventing disease and also treating chronic conditions or disabilities.

The West starts to recognize the effectiveness of Qigong and TCM. In 1988 Chinese held the first World Conference for Qigong Medical Research in Beijing, and latter followed by a series of conferences held in Tokyo, Berkeley and New York City. Psychologists, physiologists and medical researchers start to study qigong as a new alternative medication. Many qigong clubs have been established outside of China to teach people to exercise qigong.

Qigong will smooth the process of delivering oxygen to the cells, reduces stress and improve bowel functioning. Chinese doctors have applied qigong in hospitals and clinics to treat individuals suffering from a variety of ailments. These include allergies, arthritis, asthma, bowel problems, constipation, diabetes, gastritis, gout, headaches, heart disease and hypertension. The list can go on to chronic kidney disease, liver disease, lower back pain, myopia, obesity, neurasthenia, paralysis induced by external injury, retinopathy, rheumatism, sciatic neuralgia, sleeplessness, stress, ulcers, and peripheral vascular disease.

Qigong can be used to treat cancer and reduce or eliminate side effects from radiation and chemotherapy. It will help in treating aphasia, cerebral palsy, multiple sclerosis, Parkinson disease and post-stroke syndrome. It is especially useful in treating any kind of chronic pain, and chronic disorders of the digestive, respiratory, cardiovascular and nervous systems.

Qigong can help one fight virtually any disease. Through qigong, patients can strengthen inner energy and thus increase the chance to survive from many diseases, which Western doctors thinks untreatable.

Qigong just like any other exercise has to be taught and trained under the guidance of a licensed Chinese medical doctor. Beginners need professional supervision from doctor or qigong practitioner who will provide advice and guidance. It requires discipline and persistence to see the result.

Superstition or it works

To understand and judge it, first have to know the basis of TCM, Taoism. Chinese philosophies always believe that everything including the universe is interrelated and changing all the time. One has to reach peaceful state of mind and harmony with the surrounding to maintain good health. Any harmful thing done to others will bring long lasting mental and physical damage to self at the end.

Human organism is just like a miniature version of the universe. They are inter-related and interplay in the five basic elements, i.e., wood, fire, earth, gold (or metal) and water. They are constantly interacting in between the opposing and unifying forces - yin and yang. Health is achieved when the equilibrium can be maintained or sickness will appear when it is out of balance. This is the basic law that human and nature all have to follow.

Qi is the life force, which flows through all the yin and yang organs. Deficiency of qi in any organ means that organ is out of balance. Inter-relatedness of all organs ensures proper flow of qi throughout the body. Each element has specific meridian for the flow of qi. The solid organs of Yang store the qi and the hollow organs of Yin transform nutrients into qi and discharge the wastes .

Acupuncture help to restore the balance for normal flow of qi, while the herb helps to remove any excess or deficiency of qi. Imbalance of qi means imbalance between yin and yang. An organ will adversely affect the next organ in the controlling (destructive) cycle.03-0229-04 For example, if the heart is imbalance, the heart will adversely affect the lungs, and the imbalance of qi within the small intestine will adversely affect the large intestine.Imbalance also means either too much of yin or too much of yang.

One of the qigong exercises is specially designed for alleviation of the imbalance of human organs, to remove tension, stress, anger and anxiety, which can inhibit the absorption of necessary nutrients.

Qi comes into and goes out a process through the interplay of the Five Elements. The universe maintains its balance also through the yin and yang balance of qi. Since human body is a microcosm of the universe, it achieves the mental and physical harmony in the same way. Qi flows through the body via the meridians and their respective viscera in the productive and destructive cycles as interactions between the five elements. Qi has four directions, ascending and descending for transformation, entering and leaving for development. The original qi from the parents is stored-in the kidneys. The nutritional qi from the nutrients is stored in the food. Atmospheric qi is extracted from the air by the lungs. These are but some of the manifestations of the qi which comes from the motion of Tao.

"Five Element" in qi means Five Movements of the Universal qi. Qi possesses the intrinsic ascending, descending, entering and leaving motions. Such movements constitute the yin and yang interactions. The movements also mean mutually productive, destructive or exclusive cycles among the five elements. Each element is identified with a particular orifice, organs, emotions and flavors. For example, wood can be burned to produce fire. Fire can transform the earth into ashes; the earth can contain gold and other metal; metal can be melted to become liquid, and water is essential for the growth of wood. In the destructive cycle the roots of the tree can penetrate the earth; the earth can replace water to become land; water can put out the fire; fire can melt the metal; and the metal as cutting tool can bring down the tree.

For the same, liver is associated with wood. Qi is passed on from liver to the heart. The heart is associated with fire. Qi is passed on from the heart to the spleen. The spleen is associated with the earth. Qi is passed on from spleen to the lungs. The lung is associated with metal. Qi is passed on from the lungs to the kidneys. Kidney is associated with water. Qi is passed on from the kidneys to liver and the generative cycle repeats itself.

In the area of nutrition, the five flavors enter through the gastro-intestinal tract, each seeks its affinity organ. That which is sour enters the liver. Bitter enters the heart. Sweet enters the spleen. Spicy or volatile substances enter the lungs. The salty enters the kidneys. The influences these flavors produce are upon each organ, yet each organ influences others in both generative and exclusive ways. The Five-Element System operates in cycles of mutual dependence, mutual generative, mutual nourishing, mutual exclusive, mutual controlling and other mutually inter-relative mechanisms. As parts of the body are interrelated and in turn human beings are interrelated with each other and with the cosmos, which is originated from the qi of the great unification. Life is an integrated process.

Chinese ancestors knew that nature is just like mother, nurturing human beings. Any environmental imbalance will bring great disasters to human beings. To maintain good health, one has to maintain internal balance of own body and also live in harmony with nature